Where is the pioneer culture spread in Changsha?

First, the agility and changefulness of three Xiang and four Shui are permeated with cultural thoughts of agitation and conflict. Hunan belongs to Chu since ancient times, and the culture of Hunan and Chu is actually an organic whole. From the existing Chu Ci, we can clearly see the agitation, romance and curiosity of the ancestors of Xiangchu culture.

Why is there this feature? I think this cultural feature is closely related to the natural environment, just like the majestic Wen Xiu and Mongolian Plateau in the south of the Yangtze River. Hunan is surrounded by mountains in the east, west and south, and the north is open. In winter, the chilly Siberian cold wave rolls south, reaching the whole territory of Hunan. At the foot of Da Nanling, Chenzhou and Yongzhou were blocked in Nanling; Summer: The scorching sun in the south and the evaporation of the water surface of Dongting Lake in the north of Hunan make the hot air in Sanxiang stagnant and unable to radiate, resulting in the heat reaching 465,438+0 degrees Celsius in summer and the temperature still reaching 33 degrees Celsius at night. In spring and autumn, the land of Sanxiang is sometimes controlled by the northwest cold front and sometimes influenced by the southwest warm and humid airflow, and the climate is changeable, sometimes sunny and sometimes rainy, sometimes cold and sometimes hot. Therefore, although Hunan is known as the land of abundance, it has been a wild place with poor living conditions since ancient times, so that Jia Yi was assigned to Changsha to be Mrs. Wang and died prematurely as an exile.

After the Han Dynasty, Hunan gradually developed. Although it has become a land of abundance and a granary, the people of Sanxiang have felt the danger of climate for generations, with hot Leng Xia in winter and changeable spring and autumn, which has cultivated Hunan people's understanding of the impermanence of heaven and their indomitable spirit of struggle. Such as the evocation of spirits in Li Sao, Tian Wen and Chu Ci, the sacrifice in the witch culture of Hunan and Chu, and the lacquer painting in the Han tomb of Mawangdui in Changsha. Different from the Yellow River Valley culture, it does not pursue symmetry and stability, but is more leaping and passionate, especially showing the spirit of questioning, adapting and resisting the impermanence of heaven. More than 2000 years have passed, and the geographical and natural environment of Hunan remains the same. From Qu Yuan to Huai Su, to Wang Chuanshan, Wei Yuan, Zeng, Zuo, Peng and Hu, to Tan Sitong, Qi Baishi, and then to Huang Xing, Cai E, this feeling and spirit are consistent. When we face Huxiang culture, we must never underestimate the influence of this environment on Huxiang culture.

Second, the influence of ancient immigrants on Huxiang culture. Hunan has been a battleground between the North and South military strategists since ancient times. At the beginning of Yuan Dynasty, the end of Ming Dynasty and the beginning of Qing Dynasty, the land of Huxiang was ravaged by war many times, and the aborigines were empty. There were two large-scale immigrants encouraged and arranged by the central government in Yuan Dynasty and Qing Dynasty. Immigrants mainly come from Jiangxi, Jiangxi and Sichuan. There are more than 40 dialects in Hunan, such as Xiangxiang Xinhua, Changde Xiangxi, Hengyang, Liu Ping and Liling. It can be said that no one in Hunan can understand all the dialects in the province. The entry of immigrants provided a solid and diverse foundation for Huxiang culture. Some people say in modern times that there are so many celebrities in Hunan because it is a big immigrant province. No matter where immigrants come from, their most fundamental feature is their mental preparation and spirit of hard work. This temperament, followed by the vigorous romance of Chu culture of ancestors, has formed the distinctive regional characteristics of modern Huxiang culture, which is radical, orderly, simple, smart, romantic and practical.

Third, learn from things and seek truth from facts. For 400 years, the orthodoxy of Huxiang culture has been very clear. From Wang Chuanshan's circumstantial evidence and comments on macro-theory, to Wei Yuan's making foreign things serve China, to Zeng Guofan's incorruptible style of study, to Mao Zedong's theory of practice and his exposition on correctly handling contradictions among the people, the ideological line of seeking truth from facts comes down in one continuous line.

Confucius, an ethical thinker who has been a teacher for generations, was not proud before his death. In the later period of hierarchical slavery society, he put forward a new ethical system with strong materialistic dialectical characteristics, and carried out innovation and reform with the slogan of restoring ancient ways to save people's hearts. Confucius was a reformer before his death.

In the Han Dynasty, Dong Zhongshu praised Confucius, removed his innovative and dialectical spirit, and left his ethics. Zhu Cheng's Neo-Confucianism in Song Dynasty destroyed the essence of Confucius' theory the most. Neo-Confucianism interprets and reconstructs Confucius' theory with the subjective idealism of Buddhism and Taoism. As a result, the theoretical system of Confucianism is getting bigger and bigger, and it is getting farther and farther away from Confucius' truth and real life.

Zhu Cheng's Neo-Confucianism, based on the theory of mind and nature, basically castrated Confucius' innovative and dialectical spirit. The demise of the Southern Song Dynasty and the increasingly idealized "mind study" of Confucianism in Yuan and Ming Dynasties forced far-sighted literati to think about many social problems at that time from reality, and the representative figure was Wang Chuanshan, the founder of modern Huxiang culture.

With strong literati feelings and indomitable life experience of realistic struggle, Mr. Chuanshan put forward the ideas of "learning from the past" and "seeking truth from facts", and restored Confucius' innovative dialectical spirit on the basis of materialism. It can be said that a considerable part of Chuanshan's theory is independent of Zhu Cheng's Neo-Confucianism. Chuanshan Theory emphasizes practical application, which was highly praised by Wei Yuan, Zeng Guofan and others in the middle of Qing Dynasty and became an outstanding contemporary scholar. It had a far-reaching influence on the Westernization Movement in the late Qing Dynasty and a large number of cultural youths who were determined to save the country before and after the May 4th Movement.

In short, when it comes to the inheritance of modern Huxiang culture today, the ideological line of both philosophy and literature and art is "learning from foreigners and seeking truth from facts".