Features of the mentality of Chinese society, the specifics of Chinese artistic culture.

In China, “the intricate melodies of numerous burps, farts and coughs are becoming a familiar and integral part of the sound picture of the world. Otherwise, it is impossible - the flows of qi energy must flow unhindered through the body.” Orientalist philologist Vera Ermilina talks about the positive and negative aspects of the Chinese mentality.

The "dark side" of the Chinese

Since many of my friends, knowing that I am in China, often begin a dialogue with the question “Well, how are the Chinese there?”, I decided to devote the first serious post on this blog to my perception of the inhabitants of the country that currently serves as my refuge, and in the long term - who knows? - could become a new home for me.

Let me make a reservation right away that I am always wary of stereotypes and generalizations regarding any groups of people, especially such large ones as an ethnic group. However, after living in a country for some time, you begin, willy-nilly, to notice for yourself certain patterns, properties inherent in the vast majority of representatives of a given nationality. And, as for the Chinese, at a certain point I came to a disappointing conclusion: I don’t like them. There are several reasons for this, I’ll try to list them:

1. Household culture

It so happened that for the ordinary Chinese the expression “what is natural is not ugly” is a life credo. When you walk down the street in China, the rich variety of sounds produced by the human body is harmoniously intertwined with the usual city noise - the intricate melodies of numerous burps, farts and spitting become a familiar and integral part of the sound picture of the world. Otherwise, it is impossible - flows of qi energy must flow unhindered through the body and exit it at the moment when it is necessary. Many taboos familiar to Westerners do not apply here, especially in relation to children. Sitting a 7-year-old down to pee in the middle of the street is fine; breastfeeding a baby on the subway - no problem; allowing the offspring to run around the restaurant, scream and lie on the floor - why not (however, raising children is a question from a different area, perhaps I will write about this too someday). A topic for a separate story is the culture of using public restrooms: many Chinese (probably mainly those who came to the city from the provinces) do not consider it necessary to close the door when entering a stall; in those rare cases when there is a toilet in the restroom, after looking at its condition, as a rule, you still give preference to the usual “glass”.

2. Disrespect for personal space

It's no secret that there are a lot of Chinese. So many. Therefore, where a Dane or Swede gets his own house and a plot of land with a lawn, within which everything is subject to his personal taste, and he can be alone with himself, the Chinese literally sit on each other’s heads. Traditional large families, cramped apartments in which 3-4 generations live at the same time, for the older of whom collectivism is one of the main features of the worldview - all this contributes to the emergence of the habit among most Chinese of constantly being in a crowd without experiencing discomfort. Hence the extremely annoying behavior of most foreigners, for example, in the subway, when, in order to get off or on the train, people simply push each other aside; those who stand on the platform squeeze into the carriage, and without first thinking about letting people out of it, and this is not rudeness, this is the norm. If you are traveling by train or flying on an airplane, and your neighbor wants to get to know you, don’t expect to read a book; if you are nearby, it means that you are open to communication, and our usual body language - a glance directed in the other direction, a closed posture, cold and laconic answers - most likely will remain ununderstood, and, whether you like it or not, you will have to hear everything about political views, culinary preferences and vicissitudes family life interlocutor.

3. Narrow outlook

The peculiarities of Chinese education are such that education is based on unconscious cramming and is aimed not so much at obtaining the maximum amount of knowledge, developing a wide range of interests and creative thinking, but at passing school and college exams (this vaguely resembles something, doesn’t it?). Therefore, as a rule, the Chinese do not shine with erudition; For most of them, the Baltic countries are somewhere between Russia and China, the population of Belgium most likely speaks Belgian, and Bolivia is an American state. In general, the picture of the world is approximately the same as that of the majority of our compatriots, but it is also complemented by a reluctance to think critically, analyze, and draw one’s own conclusions. According to my feelings, the average Chinese is an ideal machine for performing basic tasks according to standard schemes, his intellectual activity is based on a set of ideas and stereotypes learned from school (in Russia - it’s cold, a big nose is beautiful, Africans are aggressive, drink more water). Such unity of opinion among the inhabitants of a country of one billion is an absolute plus political point point of view: the Chinese are easy to manage, their reactions are understandable and predictable. However, in terms of interpersonal and intercultural communication, it seems to me that this contributes to the preservation of a huge communication gap between “us” and “them”.

All of the above, of course, does not apply to all Chinese. Of course, among them there are highly cultured and educated people, charming personalities and excellent conversationalists. But I tried to formulate those unpleasant features that, according to my feelings, are inherent in the majority of the inhabitants of this country.

The "bright side" of the Chinese

1. Table culture

I'm not sure there is such a thing, but oh well. I am one of those people who always find the dish on my neighbor’s plate tastier than my own, and in Western-style restaurants, where I have to choose just one from all the variety of delicacies on the menu, I get a little sad. In Chinese catering establishments there is no such problem: several dishes are always ordered (and their number, as a rule, is 2-3 more than the number of people sitting at the table), which are placed in the middle, and you get something like a mini buffet. In this situation, firstly, you will be able to try a much larger number of dishes, secondly, even if some of them are not to your taste, you definitely won’t leave hungry, since you will certainly like something, and thirdly, economically Such dinners are more profitable because the check amount is usually divided among all eaters.

My attitude towards Chinese cuisine is ambiguous: some dishes I enjoy with pleasure (pork with the aroma of fish), others seem rather dull to me (all sorts of soups with bland noodles), and there are some whose existence I cannot justify at all (smelly tofu), but the form of collective nutrition itself appeals to me. In addition, here you can practically not worry about observing table etiquette - no special forks for oysters and bowls for rinsing your fingers - only chopsticks, only hardcore. All scraps, shells, bones and napkins, as a rule, are thrown directly onto a table covered with cellophane film, or onto the floor. From an aesthetic point of view - outrageous, from a convenience point of view - just right. If, like me, you have manners a little worse than the Queen of England, you will be quite comfortable in a Chinese restaurant.

2. Hard work

Although, perhaps, this is not entirely correct: the Chinese (as, indeed, most representatives of other nationalities) are not distinguished by their love of work; but their ability to do boring and monotonous work for a long time and patiently is sometimes amazing. The most striking example is, of course, work in production. The wages of workers in Chinese factories are very low, the working conditions, to put it mildly, are not like a Google office, but where a Russian would drink himself to death, a Frenchman organized a trade union strike, and a German started optimizing, the Chinese calmly work shift after shift, often staying overtime to earn more money . More than an opportunity creative self-expression, career prospects and all sorts of challenges so dear to the European heart, the ordinary Chinese value stability. As long as the work brings a stable income, no matter how boring it may be, they will plow, eat unleavened rice and be happy with what they have - sometimes it seems to me that this can be envied. The quality of the work they do is another matter...

3. Tolerance

In China, throughout its history, there have never been religious wars. Well, for example, they drove Buddhists to Tang, because they were big fans of living freely on alms, and there were not enough workers; Well, they banned the Falun Gong sect, because there’s no point in throwing a barrel at the Communist Party... but bloody conflicts based on the fact that in one village the goddess Guanyin is depicted with 6 arms, and in another - with 8, have never happened here. As long as your beliefs do not threaten national security and do not involve violations of the law, you can believe in whatever you want. In China, in my experience, they are quite tolerant of gays (at least in big cities) and other minorities. I have a feeling (perhaps wrongly) that here they are very tolerant of physical disabilities, so people are much less inhibited. On the streets and in parks, many people dance, sing out loud, practice qigong, and no one condemns anyone for extravagance. It's a little strange, but overall it's probably great.

4. Friendliness and hospitality

This is probably the downside of the lack of personal space, but it doesn’t change the essence. The Chinese are very open people, always ready to help, show directions, and invite you to lunch. They smile a lot and rarely get angry. Being a foreigner here, I often encounter curiosity (sometimes excessive), but never aggression. When you come to a Chinese person’s home, he tries very hard to do everything to make the guest comfortable and well-fed.

Something like this... I wanted to add a dozen “buts” to each point, but I tried to somehow stay positive. Here are some bai aunties with oranges to make it completely joyful.

Chinese mentality, logic, habits are strikingly different from European ones. This list will help you avoid culture shock. The first and most distinctive feature is physiology and everything connected with it.

The Chinese have no taboo on this - everyone relieves themselves wherever they please. Of course, there are public toilets at every turn, and no one would think of charging money for them, as some do. But the sight of kids peeing right in the middle of a busy street or next to a cafe certainly doesn’t bother anyone. Children have a slit at the bottom of their pants, in theory, in order to change the diaper, but careless parents often leave their child to walk around bare-bottomed.

In everyday life, belching, blowing your nose, spitting, passing gas and other joys. Moreover, it looks especially “cute” on decorated princess girls. Everyone constantly makes loud and obnoxious noises while eating, after eating, and between meals. They say “you can’t restrain yourself, there evil spirits sitting!” Deafening sneezing - in my opinion, one of the national sports - who is louder.

It is an unwritten law that boys buy sanitary pads for their girls, and girls buy condoms. The sight of another fashionista with a hostohair on his head, all perfumed and dressed up, intently choosing maxi pads always amuses me wildly. It's normal if you live in a family with your parents, and your mother buys you condoms (oh horror....)
Cold.

This is something that is wildly infuriating, both in Japan and in China, and defies logic. In the cold season in shops, cafes, hotels, etc. doors and windows wide open. Apparently, so that no one would think that they were suddenly closed. There is no central heating, or rather, very rarely there is. Because of all this, it is piercingly cold in public spaces. Asians warm themselves, their bodies, not the room. Doctors, students, attendants, everyone, everyone is working, shaking from the cold, in street clothes with a uniform on top. I stubbornly don’t understand why it’s impossible to close the window and door - after all, the room will still become warmer? But they love too much Fresh air. With a cramp I remember the ice-cold toilet in our hostel in Tokyo, the window of which was always open, no matter how much you closed it. I don't know who does this. Also perfume, probably. We, despite the extreme dryness of our skin, never turn off the air conditioning, but the maid always opens the windows wide in our absence. It’s hot for you, poor people,” he says. My biggest breakdown occurred in Shanghai, when we were given a huge room in which we could safely store meat frozen. In search of the source of the wind and frost, it was discovered that wise people stupidly stuck the hose from the air conditioner into the slightly open sash window. Accordingly, there is no way to close the window and the wind happily walks around the room. The hotel workers reacted to my indignation with undisguised surprise. “It’s not cold,” they say. “Sleep.” They plugged the hole with towels, shrugging. But it was still the coldest night of my life. We made a wigwam out of blankets and slept there, clinging to each other like koalas. The next morning we changed our room to a small one, but without national characteristics.
Food.

Yes, they eat all sorts of things. And scorpions and caterpillars. But this is more of a delicacy, just for fun. What’s more interesting here is that they eat all the time and in incredible quantities. Any slender cunya eats a bowl of ramen and a 10-course meal in one sitting, demonstrating the wonders of Asian metabolism.

Chowdofu. If you've ever been to a Chinese market, the first thing that knocks you off your feet is literally– the wild stench of frying chowdofu – literally “stinky tofu”. This is old moldy tofu, again a delicacy. Like blue cheese. My friends say they don’t eat this, but they assure me that it’s incredibly healthy.

During meals, all garbage is thrown onto the floor. “We’re not pigs to put waste next to food!” - They say.

Interesting stereotypes about food: they say that potatoes contribute to a good figure, for example.

They drink all the time hot water! This is generally a panacea for everything - for digestion, for the throat, and it warms you up, and you lose weight. I know from my own experience that Chinese doctors recommend drinking hot water for everything. Even if the leg fell off. That's why everyone walks around with kawaii thermoses. You can drink water everywhere - dispensers and thermoses with water are available for everyone to use anywhere. Clothes and style.

Everyone wears UGG boots of all modifications and doesn’t worry about it. Ugg boots cost 25-30 yuan.

In the Chinese winter (zero, plus ten) they wear a lot of clothes (see item Cold). Terry underwear is very fashionable, all kinds of underwear with long sleeve and leggings with fur inside. I was given one at work, for the princess, I wear it and am happy.

What can’t help but rejoice is that no matter how you dress, no one will point a finger. Grannies are running around in Hellokitty shorts, businessmen are wearing pink sneakers, fashionable coons are carrying women's bags.

Asians have an amazing gift for combining things and colors. What would look ridiculous or vulgar on a European woman will look nice on an Asian woman.
Relationship.

Well, as usual, it's not customary to kiss in public.

If a couple starts dating, in 90% of cases it will be for life. Going through partners is bad manners.

At the same time, the girl has the right to date several guys at the same time, if she has not yet decided. The guy doesn't have that advantage.

It’s normal if a girl comes to a bar with a guy and flirts with another. Selects.

Guys love slim girls. Girls complain to me that no one will date a chubby girl.

The guys, in turn, complain to me about the frivolity and huge demands of the girls.

I saw a program where they asked guys under 25 who they would choose as their girlfriend? 95% want a foreigner, but only a blonde.

INTRODUCTION

In the 20th century, theoretical sociology became more systematized, although less connected with the historical conceptualization of modernity; sociological theory reached its highest peak in the 60-80s. XX century. These decades witness its flourishing in many forms, especially, as D. Alexander formulated in 1986, in the form of a “new theoretical movement”, which includes neofunctionalism, P. Bourdieu, A. Giddens, J. Habermas, other authors and directions. Sociological theory tends to blur its boundaries and interact, especially with social theory. The latter is one of the main areas of “creativity”, which includes reflexivity. During this period, the sociology of culture became one of the main areas of research. The subject of this essay is to study the characteristics of China.

CHAPTER 1. FACTORS THAT INFLUENCED THE FORMATION OF CHINA CULTURE

Territory

CHINA (Zhongguo, English China), Zhongguo, the largest state in the East. Asia., whose area is approx. 9528 thousand km², capital Beijing. OK. 3/4 of the state's territory is occupied by mountains (Tibetan Plateau with the highest peak Chomolungma on the border with Nepal, 8848 m; Yunnan - Guizhou Plateau, Karakoram, Tien Shan, etc.), plains occupy only 12%.

The climate in the East is monsoon, from tropical in the South to temperate in the North; in the West it is sharply continental and arid. Exceptional diversity of landscapes: from the icy deserts of the highlands to the northwest. to tropical rainforests in the south and southeast; there are also sandy massifs, semi-deserts (W., NW. and central regions), steppes, taiga (N. and NE.), mixed and broadleaf forests(NE, E and mountainous regions). Forests cover approx. 12% of the territory. Diverse fauna.

The population as of 2001 is 1 billion 237.1 million people. (approx. 22% of all inhabitants of the Earth). Chinese (Han) make up 92%; There are also 55 other nationalities: Zhuangs (about 14 million people), Dungans (Hui), Uighurs, Miao, Manchus, Tibetans, Mongols, etc. Main religions: Confucianism, Taoism and Buddhism; to the NW. Islam is also widespread.

Story

Chinese civilization is one of the oldest in the world. According to Chinese scientists, its age may be five thousand years, while the existing written sources cover a period of at least 3500 years.

The following periods are distinguished in the history of China: Xia (ca. XXI-XVI centuries BC); Yin, or Shang (c. XVI-XI centuries BC); Zhou (c. 11th century - 221 BC); Qin (221-206 BC); Han (206 BC - 220 AD); Sango, or the Three Kingdoms (220 - 280); Jin (265-420); Southern period and sowing dynasties (420-589); Sui (589-618); Tang (618-907); period of 5 dynasties and 10 kingdoms (907-960); Song (960-1279); Jurchen Jin Dynasty (1115-1234); Mongol Yuan Dynasty (1279-1368); Ming (1368-1644); Manchu Qing dynasty (1644-1911). In 1912 the Republic of China was proclaimed, on October 1, 1949 - the People's Republic of China. The head of state is the Chairman of the People's Republic of China, the parliament is the National People's Congress, the government is the State Council.

CHAPTER 2. CHARACTERISTICS OF CHINA CULTURE

Characteristics of Chinese culture, religion, language

Culture of China Home to one of the world's oldest and most complex civilizations, China has a history rich in over 5,000 years of artistic, philosophical, and political advancement. Although regional differences provide a sense of diversity, commonality in language and religion binds a culture that is distinguished by such universally significant contributions as Confucianism and Taoism.

With the rise of Western economic and military power over China beginning in the mid-19th century, however, non-Chinese systems of social and political organization gained supporters in China: Sun Yat-sen, Maoism.

Features of the Chinese mentality

- Confucianism

Confucianism is one of the three main religions of China. The beginning of Confucianism is associated with Confucius (551 - 479 BC). In historical sources, Confucius is often called Kunzi, which means teacher Kun, the number of students of Confucius is determined by Chinese scientists to be up to 3000, including about 70 closest ones, but in reality only 26 of his undoubted students can be counted known by name.

The teachings of the original Confucianism, having set as its main principle the desire to live and prosper inherent in every person, dealt only with issues of ethics and politics and did not at all concern metaphysical issues and, in general, everything that cannot be explained by the human mind, but is only assimilated by faith. Belief in the afterlife and the existence of spirits was allowed not because both were considered proven, but only because this belief to a certain extent contributes to the well-being of human life. In accordance with this, the requirements regarding filial piety and the cult of ancestors were strengthened.

The main subject of honor should be the ancestors, up to the 4th generation inclusive. Each of them is dedicated to a separate tablet or table. These tables are kept in special cabinets and are honored every morning with bows and lighting of incense candles, and on certain days with sacrifices of various drinks and foods. In front of these same tables, obligatory reports must be made about any more or less significant absence from home and about any outstanding event in the house. The most important rituals after death: small, then large dressing of the deceased, positioning in the coffin, feeding the deceased (actually a linen doll into which the soul of the deceased is supposed to move) and, finally, burial (no later than 100 days after death, and the soul of the deceased , according to the Chinese, moves to the table with his name). While the body is in the house (more precisely, in the matting tent near it, in the courtyard), it is recommended, to amuse the yearning soul of the deceased, to invite musicians (playing at the gate of the house), and the whole family gathers around the coffin every morning and evening and mourns the deceased; at the same time, the eldest person in the house lights smoking candles and pours a libation of wine. Mourning (always white, and business cards are written not on red paper, as always, but on yellow) is divided into several degrees, according to the length of time and the quality of the clothes worn at that time.

Officials treat ceremonies in honor of persons who enjoy national honor very formally. Therefore, Chinese indifference in matters of religion is understandable; a Chinese Buddhist or Mohammedan calmly puts up with Confucian rites, which have received universally binding force as a result of centuries-old traditions and government sanction.

- Taoism

The founder of Taoism was Lao Tzu, his proper name was Li Er (Li Boyan, Lao Dan). According to legend, he was born in 604 BC, but the historicity of his personality is in doubt. The main ideas of Taoism include the following: Tao is the invisible, omnipresent law of nature. Tao is inactive, thereby giving birth to everything; it is eternal and nameless, empty and inexhaustible. In accordance with Tao, two opposite principles interact - yin and yang, reaching their limit. they turn into each other. Based on the doctrine of Tao, Taoism proposed an original concept of the best government controlled- inaction: if the ruler remains inactive, then by virtue of the Tao, things will improve on their own. And, like other philosophical teachings, Taoism condemns war.

What might the mention of Taoism evoke in a person familiar with Chinese culture? This is the desire for unity with nature, a return to primordial simplicity and naturalness, reflected in many poetic texts and pictorial scrolls. This is the depth philosophical reflections about the essence of being and the internal principles of its eternal movement. These are the sacraments of Taoist alchemy, aimed at creating the elixir of immortality. And, finally, this is the man himself, following the Taoist teachings - a contemplative ascetic and a holy fool discouraging with paradoxes, a thinker and poet, a politician and a scientist. Just as complex and multifaceted as Taoism itself is its history, as if it embodied the principle of the unity of diversity.

- Buddhism (how they influenced the mentality)

When considering the specific process of spreading Chinese culture beyond China and turning it into some cultural universal region, it is easy to see that this process coincides with the spread in countries Far East Buddhism, which acted as an intermediary between Chinese and local traditions and a representative of the values and norms no longer of Indian, but of Chinese civilization. It was through Buddhism that the peoples of East Asia became acquainted with Chinese culture, including its non-Buddhist layers, although later Buddhism could be (and often was) pushed aside by other forms of Chinese ideological doctrines (primarily Confucianism).

Why did Buddhism act as a conductor of Chinese cultural tradition? Buddhism, always perceived in China as a rather foreign teaching (if only due to its Indian origin), was subjected to the powerful influence of Chinese culture in this country, which transformed its specifically Chinese schools Buddhism into a unique product of intercultural interaction. It is extremely important that Buddhism is a world religion with a strong commitment to preaching its doctrine, which stems from the Mahayana doctrine of the great compassion of the bodhisattva, who vows to save all living beings. This made Buddhism much more active in its spread outside China than Confucianism and Taoism, which were Sino-centric and not interested in preaching their teachings.

It was Buddhism, of all the ideological movements of China, that was least associated with the Chinese official ideology and the ruling circles of the State of the Center (i.e., it could not be used as a weapon of political pressure), which also contributed to its popularity as a means of familiarizing people with Chinese culture East Asia, especially among those who, like the Vietnamese, regularly defended their independence in armed clashes with their powerful neighbor.

Buddhism played decisive role in the formation of the Far Eastern (East Asian) historical and cultural community, continuing to remain an important factor in spiritual, cultural, and sometimes political ( typical example- Japanese Pure Politics Party, Komeito, closely associated with the religious and social organization Soka Gakkai, focusing on the teachings of the Nichiren-shu school) in the life of the countries of this region at the present time.

Tibet created a unique civilization based on the Buddhist project. It was a culture of spirituality without commerce, yogic practice for the benefit of all beings, and scholastic learning not concerned with the utilitarian application of its achievements. Tibetan learned monks and yogis not only preserved the treasures of Indian culture, almost forgotten in India itself, but also multiplied them with their philosophical, logical, grammatical and mystical-contemplative treatises. Buddhism contributed to a softening of morals: after just a few centuries of perception of Buddhism, the Tibetans ceased to be a warlike and ferocious people who caused a lot of trouble to their more peaceful neighbors and directed their energy into the field of spiritual practice, scientific studies, philosophical debates and medicine. Later, the Mongols experienced the same transformation, becoming acquainted with Buddhism in its Tibetan form.

Europe began its acquaintance with Buddhism in the very early XIX century and was immediately shocked by a religion that was unlike anything known to Europeans - neither the monotheistic “Abrahamic” religions, nor the polytheism of the Ancient World. Europeans (first oriental scholars, and then wider circles of the “educated public”) saw a religion without God or gods in the usual sense (the devas of Buddhism are simply one of the types of living beings subject to birth and death), a religion that denies the existence of the soul and replacing the doctrine of divine providence and divine judgment with the doctrine of causation and the “law of karma”).

Currently, Buddhism is no longer a purely Eastern religion. In Germany and France, it has already become the third largest denomination; there is the European Buddhist Union (EBU - European Buddhist Union), which regularly holds its congresses in prestigious centers European capitals. But what is the possible role of Buddhism in the context of world civilization in the coming century? No matter how ungrateful such forecasts may be, we will risk making an attempt to make some forecasts.

Business with a Chinese

Numerous ethnographic studies show that solidarity is one of the characteristic features of the Chinese. This circumstance can be illustrated by the following example: in conditions of migration, some of them “dissolve” in the local population, not burdening themselves with responsibility for the fate of their fellow countrymen, while others build a survival strategy on mutual support and compact living.

Classic illustration The last option is the well-known Chinatowns, created at the beginning of the century by the Chinese, whose discrimination in the United States was open and unlimited. Over the years, these areas have become hotbeds of rapidly growing self-employment and ethnic entrepreneurship based on group ethnic solidarity

Another illustrative example. In addition to rejection by the receiving party, important role plays a role in the degree of cultural and linguistic distance between migrants and natives. If migrants are able to “dissolve” in the local environment, then the chances of group solidarity emerging within their ranks are significantly reduced. However, let’s not forget that linguistic and cultural variations are assessed by old-timers in terms of the “diversity” of reality, while differences with “newcomers” are in the spirit of “strangeness” and “otherness,” which makes living together uncomfortable 8

The separating cultural distance (even in the absence of linguistic difficulties) is being recorded more and more clearly in our country. Even in relation to visiting Russians, the phrases sound like a refrain: “Russian Uzbeks”, “Germanized Russians”, “Kazakh Russians”. In addition, in ordinary consciousness The distinctive characteristics of the migrants' work ethic leave their mark.

CONCLUSION

Thus, it seems possible to identify the following main characteristics of modern Chinese culture.

The desire to revive and rethink the national tradition with new means and under new conditions, making its values viable in the conditions of the 20th century.

Installation on interpretation traditional culture in the categories of Western philosophy to clarify the horizons of its viability and fruitfulness in the context of the challenges of the modern world. Emphasizing both the national and universal nature of the values of traditional Chinese culture.

Finding out the specifics national tradition through its comparison with the intellectual and cultural traditions of the West and a gradual transition, first to a synthesis of Chinese and Western thought with the dominant importance of the first, and then the introduction of the national tradition of philosophizing into the Western one as an equal participant in the modern philosophical process.

BIBLIOGRAPHY:

1. Great Soviet Encyclopedic Dictionary;

2. Sociological dictionary

3. Sociology ed. Yadova

4. Yandex dictionaries;

5. http://oriental.ru/.

MINISTRY OF EDUCATION AND SCIENCE OF UKRAINE

ODESSA NATIONAL UNIVERSITY named after. I. I. MECHNIKOVA

Faculty of Philology

On the topic “Features of the Chinese mentality”

In the discipline "Fundamentals of Intercultural Communication"

3rd year students

Faculty of Philology

Russian branch

Stepanova Svetlana

Odessa 2016

The psychology of the Chinese and society as a whole, their past, present and future are central problem science and practice. It is impossible to illuminate it without taking into account the ethnopsychological field of the Chinese superethnos (according to Yu.V. Bromley) and mentality. Most Chinese ethnopsychologists emphasize the presence of a deep connection between earthly fate and cosmic will, which is one of significant features Chinese culture. This connection gives rise to a unique model of “relationships”, the elements of which are the relationship of the Chinese with their group, their involvement in social ritual, as well as dependence on Heaven, which predetermines the fate of a person. It is precisely this system of relations that becomes the framework of the mentality of Chinese society.

Analysis of the available literature convinces that the problem of mentality occupies a central place in the structure of domestic and foreign psychology. The prerequisites for understanding this category can be seen in the works of C. Montesquieu, J.B. Vico, I. Herdera, G.V.F. Hegel, D. Locke, F. Bacon and many other thinkers. A great contribution to the development of problems of mentality was made by representatives of the Annales school, which developed in France in the 20-30s of the last century, M. Blok, L. Febvre, etc. At the same time, for the first time in the history of psychology, this term was introduced in addressed by L. Lévy-Bruhl in 1921 in his book Primitive Mentality. He identified two types of mentality - pre-logical and logical. In modern domestic psychological science The concept of “mentality” appeared relatively recently. IN encyclopedic dictionary edited by G.V. Osipov's mentality is perceived as “a set and specific form organization, a peculiar warehouse of various human mental properties and qualities, features of their manifestations." Therefore, mentality as a derivative of mentality is defined as a characteristic of either one person or certain society or the community as a whole as the basis of formation in a historical context. In this regard, it is advisable to talk about the mentality of a particular ethnophor and the mentality of the ethnic group.

The term “mentality” is considered in the works of foreign researchers R. Emerson (1882) and M. Blondel (1926). Some disclosure of the content of the term can be found in the works of R. Descartes, I. Kant, E. Fromm and L. Febvre. A significant contribution to the development of the problem of mentality was made by K.G. Jung. The term “archetype” he proposed is close in content to mentality. IN Russian literature as a synonym for the term mentality, “the spirit of the people”, “ national psychology"", "national character", "psychological characteristics of the people", "ethnic unconscious", " collective soul", "popular consciousness" (and unconscious), " national identity”, “national mentality”, etc. At the same time, a thorough analysis of their relationship is not visible. However, as T.G. rightly believes. Stefanenko, "in Lately the concept of “national character”, following the concepts of basic and modal personality, leaves the pages psychological literature. It has been replaced to indicate psychological characteristics ethnic communities comes the concept of “mentality.” To the above, it would not be out of place to add that in the literature there are at least 30 definitions of mentality. For this reason, without going into their analysis, by mentality (from the Latin “mentalis” - spiritual, mental) we will understand a certain set of those components of consciousness (and in our study - ethnic consciousness) that determine its structural integrity and qualitative certainty of social ( ethnic) communities, allowing them to be identified through their demonstrated readiness, predispositions and attitudes to act, think, feel and perceive the world in a certain way.

In the proposed version, the mentality of a specific, for example, Chinese, society is an intermediate link between the mentality of the Chinese superethnic group and the thought process of the ethnophor. At the same time, unlike an ethnos, a superethnos is not capable of divergence, and its main characteristic is only the degree of interethnic closeness. It is no coincidence that mentality, providing a connection between the psyche and consciousness and the unconscious, occupies an intermediate place between them. In this regard, thinking acts as a means of understanding the world, and mentality sets the style of thinking, its originality. Consequently, mentality represents emotional and value orientations, collective psychology, a way of thinking as individual person, as well as any society, layer, class, ethnic group and race. Influencing all spheres of spiritual life (science, philosophy, art, religion, law, morality, politics, etc.), mentality, transforming and dissolving into various forms many times over many centuries public consciousness, does not disappear. It functions by continuing to provide the specificity of the manifestation of institutionalized elements of the spiritual sphere through archetypes, symbols, signs, etc.

According to most researchers, it seems difficult at present to identify a specific system-forming feature national mentality. Apparently, value orientations, cosmogonic ideas about the world, archetypes of the collective unconscious, etc. can be used in this capacity. At the same time, the conscious elements of mentality are closely related to the area of the collective unconscious, or rather, based on it. Obviously, the content of mentality lies in the cognitive sphere and is determined by the knowledge and experience possessed by the desired community. For this reason, its structure distinguishes, along with perceptual and cognitive standards, social norms, providing regulation of behavior. Consequently, standards and norms become criteria for the assessments made that determine the system of mentalities and worldviews. As a result, a certain modality of the semantic system of relations to the world develops.

When considering the category “mentality”, researchers use the concept “mentality” as an equivalent concept. At the same time, “mentality” characterizes the personal or social memory of a person or a group, peculiar only to him and characterizing only him, the layer, class, people to which he belongs. In this regard, the position of V.S. is close. Mukhina, Z.N. Rakhmatullina and a number of other researchers who perceive mentality as the most ancient spiritual formation, on the basis of which the different kinds and forms of mentality. This reveals the difficulty of distinguishing between the definitions of mentality and mentality. The reason for this is the presence of implicit attitudes, general schemes thinking, conscious and unconscious attitudes, value orientations, beliefs, stable cultural archetypes and symbols of the unconscious. But the understanding that the formation of mentality is based on mentality as the most ancient spiritual formation is methodologically justified.

In the practical and political activities of Chinese society, the mentality is manifested in the spheres of the conscious and unconscious of the individual, small and large social (family, clans, etc.) groups. In general, the mentality of a superethnic group can be presented as a set of interacting ideas, thoughts, feelings, attitudes, interests, value orientations, traditions, specific behavior and activities related to the specifics of existence and perception of the surrounding reality. Analysis of the available literature allows us to find different points of view on this issue in the works of Gao Zhiming, Gu Hongming, Geng Longming and a number of other researchers. However, it seems to us that N.A.’s position is closer. Kostenko, who developed the structure of mentality. Close to it is the approach of Tan Aoshuang, who in her monographic study reveals mentality through the Chinese model of the world (space and time, semantics of size, the significance of numbers in the Chinese conceptualization of the world, etc.).

In the mentality structure presented in Fig. 1, its components form dialectically interconnected and interacting contradictions, various mental types and, accordingly, reflect the ethnic characteristics of society. It should be borne in mind that a certain transformation of mentality is taking place based on the mentality of the ethnophor and the Chinese superethnos.

With relative stability, mentality is a variable that reflects ongoing changes in the character of a people in a historical perspective. For this reason, in the mentality of people, a multifactorial system is expressed not only in their retrospective, but also in their prospects.

Consequently, the Chinese mentality as a system of symbols that binds the Chinese into a single whole, obviously lends itself only to a diachronic-synchronous analysis of the entire prospects for the development of this super-ethnic group. On the one hand, it is advisable to analyze changes in its structure while maintaining the basic, fundamental elements introduced by the genotype and cultural code in the ethnogenesis of civilization and the other ethnic material assimilated by it over time. On the other hand, the mentality of other ethnic groups (Uyghurs, Tibetans, etc.), which were once absorbed by the Chinese, requires further study. This will help determine the degree of their mutual influence. Therefore, it is no coincidence that mentality predetermines the identity of culture, being its core. The process of reflecting the mental

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The process of formation of the Chinese mentality took place under the influence of many factors (geographical, political, economic, etc.). While most of them have been clearly studied, some remain poorly researched. For this reason, a lot of mysticism is found in literature (for example, the legends of the Shaolin Monastery, etc.), distractions and unsubstantiated speculations about the secrets of the “Chinese” soul, the behavior of the Chinese, etc. Reducing the psychology of the Chinese to a certain typology of behavior, which denies the presence of psychological types of ethnic groups, dissimilar reactions to one stimulus, raises doubts, since it does not take into account the totality of historical factors and significant differences in the mentalities of ethnic minorities.

The formation of the Chinese superethnos, with all its ethnocultural unity, formed specific features psychology and mentality. Few people take into account that in China the concept of “state” (“go”) has existed for millennia, and the “nation” (“minzu”) only since 1902. However, the formation of the ethnic group began long before the latter was established and is due to the influence of three religious beliefs: Confucianism, Taoism and Buddhism. It is on these three main schools of thought that Chinese culture, mentality and psychology are built. The well-known expression that “the Chinese are Buddhists in the morning, Confucians in the afternoon, and Taoists in the evening” convinces of this like no other. Therefore, Confucianism, constituting a certain part of Chinese culture, leaves sufficient space for Taoism and Buddhism as full-fledged teachings. Moreover, since the three teachings are based on a number of general categories, the result was the formation of a Chinese figurative code. This ensured easy combination and synthesis of the three main schools in their minds. A real combination of different philosophical principles in one system (syncretism) is visible. Therefore, the Chinese, as a rule, most often go to all temples to pray. Neither Buddhism nor Taoism were ever proselytizing systems; they had no desire to convert others to their faith, to impose their views on others. This situation eliminated the possibility of conflicts arising on a religious basis.

By stating the fact that there are no conflicts on religious grounds in China, we can speak with a certain degree of confidence about the absence of deep religious feelings among the Chinese. At the same time, the primary place in their consciousness is occupied by moral family and clan value orientations, and not by faith in gods, relations with whom are built on the principle of mutual benefit, counting only on obtaining benefits. Obviously, this nature of the relationship has pagan roots and is associated with superstitions: belief in spirits, cult of ancestors, magic of images, colors and numbers, fortune telling and sacrifices. The latter is confirmed by the presence in every Chinese house of figures and figurines of higher beings. The Chinese turn to their help when starting almost all their businesses. Moreover, there is a widespread use of the Feng Shui system, belief in lucky and unlucky numbers, etc.

The traditions of Chinese culture also found their manifestation in the synthesis of “Chinese Marxism” and Confucianism. Thus, the leadership of China used Confucianism as the traditional ethical basis of Chinese statehood and culture. In particular, all Chinese leaders, from Deng Xiaoping to Xi Jinping, build all reforms without exception based on the traditions laid down by Confucius, which leads to constant success. Consequently, the traditional foundations of spiritual culture have been preserved in the mentality of modern China. Moreover, Confucianism as a part of culture forms the basis of the collective consciousness of the Chinese, while Taoism is realized through archetypes in the form of the collective unconscious. At the same time, the Taoist worldview is visible in the form of the deepest layer of the spiritual culture of the Chinese superethnic group. Chinese researchers emphasize the presence of other elements in their culture (Buddhism, Marxism, etc.). The synthesis of these borrowed elements with the traditional foundations of spiritual culture after deep transformation leads to a single result, allowing the mentality to remain Chinese.

The literature also notes the presence of certain difficulties associated with the processes of inculturation, for which Chinese traditions remain a barrier. For example, according to A. Azhinov, a teacher at Taiwan Nan Hua University, Christian preaching with the goal of changing Chinese religious consciousness did not lead to success. In the overwhelming majority of cases, Chinese traditions, he believes, without manifesting themselves in external attributes, adapt Christianity to suit themselves, modifying its essence, expressed in dogma and rituals, transforming it beyond recognition. This, in essence, led to the assimilation of Christianity and the birth of a new element of the syncretic movement. There is other evidence that the Chinese mentality does not allow its speakers to easily perceive other cultures. Moreover, Chinese culture has significant potential to adapt and transform other ideologies.

Previously, when considering the mentality of the Chinese superethnic group, the role of other ethnic groups living in the potentially dangerous autonomous regions of Xinjiang Uygur, Tibet and Inner Mongolia was emphasized. Passionarity and separatism, the desire for freedom are visible in the mentality of the Uyghurs, Mongols and Tibetans. At the same time, Tibetans have various shapes sluggish resistance. Many Tibetans, of whom 5.4 million live in Tibet, still have a nomadic mentality and a desire for independence, in particular, for freedom of movement. Unlike the Chinese, they do not like routine work. The content of their mentality remains the fulfillment of the historical mission of maintaining the spiritual basis of the “gene pool” of Buddhism, taking responsibility for its preservation in purity. Tibetan Buddhism, whose spiritual soil had been cultivated, had to survive by losing its identity as it entered into syncretism with Chinese spirituality.

At the same time, the 8.4 million Uyghurs living in the XUAR are mostly Muslims, whose mentality of the spirit of independence is manifested in extremism and its extreme form of terrorism. However, Uyghur movements for true autonomy or even independence have nothing in common with Islamic fundamentalism. They arise from the desire to preserve the culture, religion and languages of their ethnic group from suppression and marginalization. This is facilitated by the awareness of the antiquity of their culture, which at one time passed on its writing to Genghis Khan, which formed the basis of the Mongolian one. Obviously, culturally and linguistically, the Uyghurs mentally recognize themselves as part of Central Asia and the Turkic world. However, they remain part of Muslim Turkestan, the easternmost tip of the Islamic world.

The formation of their mentality was also influenced by centuries-old close ties with Buddhism. All this is reflected in the features and characteristics of the Uyghur mentality. At the same time, while developing as part of the Chinese statehood, they never realized that they were part of the “single Chinese nation.” This kind of “multiplicity” is reflected in the content of their mentality. Moreover, the cultural closeness of the Uyghurs to Turkic peoples Central Asia and the need for development in the conditions of Chinese culture gives rise to deep ethnopsychological dissonance.

Inner Mongolia is not currently such a problematic region as Tibet or XUAR. The Mongolian population in China is 5.8 million. The idea of freedom and independence is reflected in the Mongolian mentality. At the same time, their professing Buddhism did not prevent them from using the traditional worldview - shamanism. It is shamanic prayer and belief in Tengri that allow the Mongols to conduct rituals and use the technology of communicating with spirits. In this regard, they are prone to fetishism, penetration into secret meaning what is happening, which indicates a unique spiritual and mental culture. It is based on a doctrine that was formed in Mongolia in the 13th-14th centuries. According to him, the beginning of any phenomenon or object includes two sides, mutually exclusive and mutually conditioning each other.

Other features of the Mongolian mentality are also of some interest. For example, they make mistakes in the allocation of time, which leads to failure to fulfill what was promised in a timely manner. Moreover, having low efficiency, they can start doing work when it is too late. Proximity to the natural environment allows Mongols to develop practical panoramic thinking and deep intuition. For this reason, any newly received information is, as a rule, not subjected to in-depth analysis, but is well perceived in its systematicity and integrity. To summarize what has been said, it should be noted that there is a certain contrast between the mentality of the Tibetans, Uighurs, Mongols and Chinese (Han). In this regard, the existential problems of the Chinese super-ethnic group are revealed in the future. Ethnic separatism is becoming one of the key issues when considering security issues in the Central Asian region. Obviously, the construction of the image of “independent Uyghuristan”, “independent Tibet” and a number of others is based on archetypal symbols and is pseudo-plausible. Obviously old Tibet is like ideal country(Shangri-La), illegal occupation, repression, forced assimilation, just struggle for human rights, for freedom and independence generate sympathy and sympathy for many people in the world. At the same time, such stereotypes are largely the product of political myth-making and denial of the entire course of development of history.

In the context of the above, it becomes obvious that the definition of the content of the mentality of the Chinese super-ethnic group was formed in the process of the genesis of the civilization of China. As a result, a modern matrix has emerged that determines the content of the elements of a unique Chinese mass psychology. The latter is a system of predispositions, attitudes and readiness ethnic community demonstrate mental activity and behavioral reactions characteristic not only of various ethnic groups, but also of the entire Chinese superethnic group as a whole. At the same time, in order to

ensuring the structural integrity of the mentality and certainty of Chinese society;
strengthening the homogeneity of the response of all ethnic groups of China in the process of interaction and retention in the process of their development;
filtering all negative impacts on the systemic qualities of mentality with an orientation towards its matrix foundations with the subsequent perception of these influences, modification or rejection, Chinese society apparently has a certain way to go. Since the mentality of the Chinese superethnic group continues to remain a poorly researched category, there is a need to study it in retrospect. What is presented as a whole finds its refraction in the national mentality of the Chinese)