桐 梓
The Tung Tree
家乡是油桐之乡。大概是因为这个缘故，为桐梓写一点赞美之语，这也是我由来已久的心愿了。
My hometown is a land of tung. Probably for this reason, writing some compliments for it has been my long-standing wish.
写桐梓的什么？她的花，白中有红，素洁中见热烈，文静中有壮美 ?她的果实 ,用来榨油点灯，制作洗涤剂，壳作肥料,改良土壤，整个一身献给生活？她的叶？她的根？她的躯干、她的平凡、普遍？
What do I compliment about the tung? Her flowers are red in white, warm in pure, and magnificent in quiet. Her fruit is used to extract oil for light,and make detergents. Her shells are to enrich the soil with fertilizer and devote all herself to others. What about her leaves or roots? what about her torso, mundane and common?
我要写的是桐梓和大自然的那么一股 “斗”劲。
What I want to praise is the “fighting” spirit of the tung towards nature.
树木群中，被人们传统赞誉的有大雪凌天挺且直的青松，有三九寒天笑吟吟的红梅，有秋冬四季不落叶的棕榈 ……这些可称得上树的精灵，
Among the trees, the plants that are traditionally praised by people are the big snowy and straight pines, the red plums that are still smiling in the cold weather, the palms that do not fall in autumn even winter, thus, these can be called the spirit of trees,
在恶劣的气候中，它们无惧色，自行其素，该挺就挺，各自主张。其刚正不阿、孤高耿介的品格实在可嘉。然而桐梓的那么一股 “斗”劲却鲜有人知的。
in the harsh climate. They are not afraid of adversities, just be themselves. They are inner-directed. It is really worth complimenting the characteristics of their righteousness and loftiness. Nevertheless, the “fighting” spirit of tung is rarely known to others.
不是我爱屋及乌，歪着嘴牵强附会地要将家乡吹点颜色出来。“冻桐花”这种说法是庄稼人最熟悉的气象谚语，“斗”劲可见其中。不冻则罢,冻则开花，这不一个钉子一个眼了吗？
It’s not because I love my hometown and I love the tung, and I’m holding my mouth to lavishly acclaim my hometown. The term “frozen flowers of the tung” is the most familiar meteorological term for peasants. If the tung is frozen, it will blossom, from which its spirit of unyieldingness can be seen. Isn't this a kind of the spirit of “fighting”?
桐梓怪，桐梓可爱。肃杀的严冬她渡过来，开春了，风和日丽，蜂飞蝶舞，草木萌发，桃李争艳，而她却仍然板着严肃的面孔无动于衷，仿佛是在对着这美好的日子在冷静地思索着 ……
The tung is curious as well as lovely. She crossed over chilling winters. In the spring, sunny days with breeze, bee flying, butterflies dancing, grass sprouting, peaches and plums blossoming, the tung is still indifferent accompanied by a solemn emotion, as if, she, fighting against the wonderful time, is pondering imperturbably.
是那痛苦的日子将她的心扭曲了，形成条件反射，谨小慎微了吗？不是！她的笑脸是不随便舒开给人看的，祖祖辈辈都是这样。耀眼的光辉激动了那些盲目者，他们如痴如狂地笑,毫无理智地崇拜，忘乎所以，而桐梓不被这美丽的春光所陶醉，严肃地对待这现实。
Her dazzling brilliance excites those fetishists who laugh frantically ,worships irrationally and immersed in themselves. While the tung is not intoxicated by those mirages but seriously confronting reality.
她不尝这一时的甜头，而要看未来。她不趋炎附势，有自己的主见，她要等待 ……
She does not taste the sweetness temporarily, but looking ahead. She is not inflammatory. She has her own perspectives, furthermore, she always waits to seize the moments.
终于，春暖花开不久，料峭的春寒来了。万花纷谢一时稀，,而桐梓，在这个时候，独自盈盈地笑了，白而红的花，戏弄着春暖中的春寒，向大自然挑战。
Finally, the warm spring with flowers passes away and the chilling winter comes. Thousands of flowers wither at the same time, instead of the tung. At this time, the tung, is smiling alone. Her white and red blossoms, teasing the spring warmth in the spring cold, fight against with nature.
同时，似乎又为那因笑得过早而遭春寒摧残的其他花木表示着同情。
She seems to express sympathy for other flowers and trees that had been destroyed by the spring cold because they laughed prematurely.
是的！桐梓在那冷酷的冬天里，没像松柏、腊梅、棕榈那样正视恶劣的气候，进行轰轰烈烈的斗争，但那是她力量不足，不是屈服，而是沉默，咬牙等待。
There is no doubt that, in that cold winter, the tung did not resist the harsh climate like pines and cypresses, plums and palms, due to it was insufficiency of her strength, not submission, but silence and waiting.
可嘉的是，她在春光明媚中运用智斗的古法战胜了比严冬来得更阴险的春寒 。
It is commendable that she has overcome a more sinister spring chill in the severe winter with conventional wisdom of fighting.
我为自己生长在桐梓之乡而骄傲。
To be concluded, I am proud of growing up in the land of the tung.
文化的幽灵
The Spirit of Culture
“文化人”这个概念，大约是一种特指，而且也只有在中国。文化终归是一种总结，一种宣泄，一种导引，一种熏染。因为久远，也就产生积淀。
The concept of “cultural people” is about a special kind, and it is only in China. Culture is ultimately a summary, a catharsis, a guide, a kind of smudge. Because of time length, it will accumulate.
辈辈代代的传承和发扬，子生孙，孙又生子，滚雪球一般地越滚越大，大到连自己也被嵌了进去。在漫长的历史进程中，这个雪球尽管磕磕绊绊，也不乏刀光剑影、血雨腥风，却最终还是轰轰隆隆滚到今天。
The inheritance and development of offspring, the snowballs generally rolled up, so large that they were even embedded. During the long historical process, this snowball, despite the hustle and bustle, is not lacking in swords and swords, bloody hurricanes, but it is finally rumbling and rolling to today.
所以，我们在说到 “文化人”的时候，首先界定是本土的，其次是传统的，或者主要是传统的。有这么一拨人，他们还在继续滚动着这个雪球。
Therefore, when we talk about “cultural people”, we first define the local, followed by the traditional, or mainly the traditional. With such a group of people, they are still rolling this snowball.
这雪球的内核就是儒家文化。百家争鸣的局面中，儒家文化能够独占鳌头，哪怕在秦始皇焚书坑儒的背景下，还成为绵延中国社会两千年的主流文化。
The core of this snowball is Confucian culture. In the situation of a hundred schools of thought, Confucian culture, can take the lead, even in the context of the emperor Yingzheng burning books and burying alive Confucian scholars, which has become the mainstream culture of the Chinese society for two thousand years.
甚至在汉代 “罢黜百家，独尊儒术”，还形成一时间的文化专制。其中一个重要的因素，儒家文化是入世的，“子不语怪力乱神”，以人为本，“不能事人，焉能事鬼”,讲究功利，讲究实用。
Or even in the Han Dynasty, “ousting others doctrines, the overwhelming Confucianism” also formed a period of cultural dictatorship. One of the important factors, Confucian culture is very popular among people: “the child does not speak the strange power of chaos”, people-oriented, “If you can not serve a person, you can not address a ghost”, paying attention to utilitarian, and paying attention to practice
“君为臣纲，父为子纲,夫为妻纲”界定清楚人与人的关系，“仁、义、礼、智、信”又界定明白作为个体的人的行为准则，整个社会都有了一种秩序。
. “Ruler guides subject, father guides son and husband guides wife”(Three cardinal guides, advocated by Dong Zhongshu in Han dynasty, are the key contents of the feudal ethical spirit.) defines the relationship between people.“Benevolence, righteousness, courtesy, wisdom, and faith” defines the code of conduct of individuals for individuals.
但具体每一个阶级，又“刑不上大夫”、“民可使由之，不可使知之”，以及 “小人与庶民不可同日而语”。所以，儒家学说最终是一种强者的哲学，它不仅在人与人之间建立起来一种合理的关系，给社会带来稳定，还保持并巩固强者的威权。
However, for each class, “The punishment is not for the doctor”, “the people can make it, and the knowledge cannot be made”, and “Villains are not the same as the commoners.” Therefore, the Confucian doctrine is ultimately a philosophy owned by the strong. It not only establishes a reasonable relationship between people, but also brings stability to the society and consolidates the authority for the strong.
作为统治阶级，自然会对这样一种学说大加赞赏，并发扬光大。也许，秦王朝的短命并不是因为战争的失败，而是因为文化的毁灭、社会的崩溃。As a ruling class, it is natural to greatly appreciate such a doctrine and carry it forward. Perhaps, the short life of the Qin Dynasty was not because of the failure of the war, but because of the destruction of culture and the collapse of society.
或许，儒学的绵延并成为正统，恰恰又因为秦王朝灭亡的教训，可谓前车之鉴，使后来的统治者进一步认识儒家学说的价值。 Perhaps the extension of Confucianism has become orthodox. It is precisely because of the lessons of the demise of the Qin Dynasty that it can be said that the later rulers will further understand the value of Confucianism.
但作为封建王朝第一位皇帝的嬴政，耐人寻味的是，他的 “书同文，车同轨”及万里长城的构筑，却是极具科学内涵的，以这样的智慧，不可能对 “焚书坑儒”带来的混乱一无所知。
However, as the first emperor of the feudal dynasty, Ying Zheng, it is intriguing that his ideas. “One country should use same characters, tracks and the Great Wall should be built” are of great scientific connotation. With such wisdom, it is impossible to be ignorant about burning the book of Confucianism and undermine the scholars.
而“焚书坑儒”到底如传说的那样包含着什么隐私还是一代大帝真想建立一个什么样的理想社会？这终归又是一个谜。
What kind of privacy is “burning books and burying alive Confucian scholars” as legendary, or what kind of ideal society does the great emperor really want to build? That is a mystery.
鸦片战争，洋人的 “坚船利炮”打开闭关锁国的大门，西方文化进入中国 ,以儒家学说为主流的中国文化面临严峻的挑战。
In the Opium War, the foreigners' “hardships and cannons” opened the door to the closed country, Western culture entered China, and the Chinese culture with Confucianism as the mainstream faced severe challenges.
以往的改朝换代，无论是被压迫者反抗压迫者的战争，还是民族与民族之间的战争，并没有动摇中国传统文化的根基，而且还在战争的发动阶段 ,就充分利用多种文化因素来推波助澜，比如大泽乡起义的 “鱼腹书”。
In the past, the change of the dynasty, whether it was the war of the oppressed against the oppressors or the war between the nation and the nation, did not shake the foundation of Chinese traditional culture, and at the launch stage of the war, it made full use of various cultural factors to promote it. Such as, the“fish book” of the Daze Township Uprising.
一旦争战平息,胜利者坐上龙庭，出于统治的需要，仍然会对正统文化大加张扬，可谓 “换汤不换药”。 Once the battle has subsided, the winner will sit on the Long Ting, and for the needs of the rule, the orthodox culture will still be promoted. It can be said that “the soup will not change the medicine”.
事实上 ,一个国家的消亡，最终也是一种文化的消亡。鸦片战争没有改朝换代 ,却用残酷的事实把儒学推到一个难堪的境地。在开放的背景下,儒学不再实用 ,显得花哨而空疏。
In used cruel facts to push Confucianism into an embarrassing situation. In an open context, C fact, the demise of a country is ultimately the demise of a culture. The Opium War did not change the dynasty, but itonfucianism is no longer practical, and it seems fancy and vacant.
真正的亡国之痛 ,这才激发中国文化人的 “良知”，从而对中国文化反观自省。
The true suffering of the country, which inspires the “conscience” of Chinese cultural people, and thus introspects Chinese culture.
“九州生气恃风雷，万马齐喑究可哀。我劝天公重抖擞，不拘一格降人才。”这是晚清著名诗人龚自珍的一首诗。
“The vitality of China depends on wind and thunder, for unfortunately not a single horse’s neighing is heard. I urge the Lord of Heaven to once again lift his spirits and , breaking all bonds and fetters, send talent of all kinds to the human world.” This is a poem by the famous poet Gong Zizhen of the late Qin Dynasty.
宋明以来 ,因儒学演变而来的程朱理学排斥异端，产生了消极沉闷的影响。“不拘一格”，表达了诗人对一种新文化的渴望。
Since the Song and Ming Dynasties, the Cheng-Zhu school(based on the ideas of the Neo-Confucianism philosophers Cheng Yi, Cheng Hao and Zhu Xi) critiques rejection of heresy ,due to the evolution of Confucianism, has produced a negative and dull influence. “Unconstrained” expresses the poet's desire for a new culture.
而著名思想家魏源则提出 “师夷长技以制夷”,直接质疑正统的儒家文化 ,倡导西学的科学精神 ,奉行拿来主义，挽救国家衰颓之势。
The famous thinker (historian and geographer of the Qing dynasty)Wei Yuan put forward the idea “Learn from the advanced technologies in the West in order to resist the invasion of the Western powers”, directly questioning the orthodox Confucian culture, advocating the scientific spirit of Western learning, pursuing the use of the doctrine, and saving the country's declination.
李鸿章等的 “洋务运动”，哪怕只是军事上的，实际上已经承认了西学的实用可行。
Li Hongzhang(a Chinese politician of the late Qing Dynsty) and others in “Westernization Movements”, even if only in military, have actually acknowledged the practicality and feasibility of Western learning.
戊戌变法，康有为、梁启超等人疾呼废八股、停科举、倡实学，集中体现了中国文化人对儒家正统文化的反叛精神。
During the period of the Reform Movement of 1898, Kang Youwei, Liang Qichao(Both are prominent political thinker and reformer in that reform) and others squandered the eight-legged essays, suspended the imperial examinations, and advocated practical studies, which demonstrates the rebellious spirit of educated Chinese towards Confucian orthodox culture.
五四新文化运动，陈独秀等人鲜明地举起 “打倒孔家店”的大旗 ,激烈抨击儒家的空疏虚伪，以礼杀人。
During the May Fourth Movement, Chen Duxiu(the main representative of the May Fourth Movement) and others clearly upheld the banner of “down with Confucianism” and fiercely attacked Confucian emptiness for it murder people with excuses.
随着思想的解放 ,马克思主义传入中国,自由体诗产生，白话文登堂入室 ……轰轰烈烈的五四新文化运动滋养的是一种求真务实的科学精神，以振奋民族、拯救国家，仍然讲求的是 “经世致用”。
With the development of the liberation of thoughts, Marxism was introduced into China, free-form poetry was born, and vernacular appeared. The effect of the May Fourth Movement nourished a scientific spirit of seeking truth and being pragmatic, to invigorate the nation and save the country. It is even promote the thought of “practical use”.
现在，我们可以说，从中国社会历史的发展来看文化、政治、科学 ,这三者之间 ,从来就有一个协调发展的问题。
Now, we can say that from the perspective of the development of Chinese social history, culture, politics, and science have always had a issue on coordinated development.
“焚书坑儒”，秦始皇没有过这道坎，文化的民间性、民族性使其留下一个 “暴秦”的千古骂名。
“Incinerating the book and burying the Confucianism”, the emperor of Qin dynasty did not have this hurdle, and the folk and national nature of the culture left it with a infamy called “the tyrant of the Qin dynasty”for thousands of years.
五四新文化运动，因为政治的腐朽 ,导致国家危亡、民族危亡，则是思想层面、知识层面对文化的一次自觉改造。
The May Fourth Movement a conscious transformation of the ideological level and the knowledge level facing the culture, because the corruption of politics led to the peril of the country and the nation.
成也罢，败也罢，其间文化人的 “良知”都起了至关重要的作用。如果孔、孟哲学到哪一天真的完全过时 ,那 么“良知”这种东西也还有可取之处。
Whether it is a success or a defeat, the “conscience” of cultural people plays a vital role. If Confucius and Mencius philosophy is really out of date, then there is also a merit in the “conscience”.
“良知”可以被认为是文化人道德认识、价值判断的一种自我调节、自我追求。有了 “良知”，就有相对的道德体系、价值体系 ,世界就不会陷入混乱，人类的精神生活就不会陷入迷茫。
“Conscience” can be regarded as a self-regulation and self-seeking of cultural people's moral understanding and value judgment. With “conscience”, there is a relative moral system and value system, and the world will not fall into chaos. The spiritual life of mankind will not be confused.
而“良知”的局限在于它是以现实为参照的，只有现实发出信号，“良知”才会起作用。事实上，我们可以把它看作一个 “幽灵”,它在我们这个世界飘忽着，一旦这个世界出了问题，它就会现身作法，帮助人们走出困境。
The limitation of “conscience” is that it is based on reality. Only when reality signals, “conscience” will work. In fact, we can think of it as a “ghost” that floats in our world. Once the world has a problem, it will show up and help people get out of the woods.
只有这样认识，我们也才能够理解在历次政治运动中，那么多的文化人“明知山有虎，偏向虎山行”，“宁为玉碎，不为瓦全”,最后作为一根文化的标杆竖在历史上。
Only by knowing this way can we understand that in the previous political movements, so many cultural people “know that there are tigers in the mountains and still prefer to go there”. The saying, “It’s better to die than to live when life is a disgrace”, finally, is regarded as a benchmark of culture in history.
当然，中国主流文化的这种功利和实用，并不是个人名利、为己所用。其目标仍然是 “济苍生”，通过 “济苍生”来实现自我价值。
Of course, the utilitarian and practical use of Chinese mainstream culture is not for personal fame and fortune. The goal is still to “relieve the poor” and realize self-worth through it.
中国正统文化还原初状态，用现代话说，它就明确为社会服务、为人类服务。因为这样的特点，它一直跟政治现实紧密联系在一起。
China's orthodox culture restores its initial state. In other words, it clearly serves the society and humanity. Because of this characteristic, it has always been closely linked to political reality.
文明的政治必须要有与之相适应的文化形态。而文化人，也就有了 “达则兼济天下 , 穷则独善其身”的品格。
The politics of civilization must have a cultural form that is compatible with it. And the cultural people, there will be the character of “refining the world if being rich or self-promoting if being poor”.
进则孔孟，退则老庄。所以孔孟成了积极的、进取的，而老庄则成了消极的、避让的。
That is either the philosophy of Confucius and Mencius or the philosophy of Laozi and Zhuangzi(Taoist representatives). Therefore, the former becomes active and enterprising, while the latter becomes passive and evasive.
尽管孔孟解决的是人与社会的问题，而老庄解决的是人与自然的问题，各有所长，但文化人却从来都只重孔孟，而轻老庄。
Although one solves the problems of people and society, and another solves the issues of man and nature, each has its own strengths. However, the cultural people have always pay more attention on Confucius and Mencius.
因为这种取向，“文章为时而用”，文化人带有明显的工具特点。即便“采菊东篱下，悠然见南山”的陶渊明，也不过因为做了 “五斗米”的县令而不愿 “折腰”,才“退而求其次”。
Because of this orientation, “articles are used with the time changing”, obviously, and educated people focus on its benefits. Even Tao Yuanming(also known as Tao Qian or T'ao Ch'ien who is considered to be one of the greatest poets of the Six dynasties period), whose poem “I pluck chrysanthemums under the eastern hedge, then gaze long at the distant summer hills.”, and who would not compromise his principles for some scanty material reward even as a county magistrate, then he “got back to the second choice”.
翻开中国历史 ,对文化人的惩罚 ,除了秦始皇谜一般的 “焚书坑儒”，以及清代文化冲突背景下的 “文字狱”，统治者大多采取流放的方式。
In order to open up the history of China and punish the cultural people, the rulers mostly adopted exile, except for the riddle of “burning books to pit Confucianism” of Qin Shihuang and “literary inquisition”( refers to official persecution of intellectuals for their writings) in the context of cultural conflicts in the Qing Dynasty.
流放就是远离权力中心，冷落、漠视作为一个文化人的价值，有如一把锄 ,不用 ,弃置一旁，慢慢生锈，烂掉，这也是对文化人最有效的惩罚。历史上，因此成为文化圣殿祭品的文化人不少。
Exile is far away from the center of power and the exile person is ignored by rulers without any value, which seems to like an endless, abandoned, slowly rusting, and rotting hoe. It is also the most effective punishment measure for cultural people. Historically, there have been many cultural people who have become sacrifices in the cultural sanctuary.
但不管怎么说，中国文化在一代一代文化人的努力下，总算走到了今天。而这一回，真正的危机来了。
But in any case, the Chinese culture has come to the present with the efforts of generations of cultural people. And this time, the real crisis is coming.
现在，走进书店，到处都可以看见辜鸿铭、陈寅恪、吴宓，这让人一下联想到，一个老人离开这个世界的时候，总要翻出珍藏的宝贝来最后看一看。
Nowadays, as long as you walk into the bookstore, you can see literates here and there. Such as Gu Hongming, Chen Yinke and Wu Mi. It is reminiscent that when an old man leaves the world, he always has to turn out his treasures for a final look.
中国文化,因为其民间性、民族性,虽然历经磨难，其主脉却从来没有被真正冲击。焚书坑儒 ,秦始皇自己也被 “焚”了、被“坑”了;
Chinese culture, because of its folk and national nature, has never been truly attacked despite the fact that it’s experienced hardships. During the period of burning books and burying Confucianism, the emperor of Qin himself was “burned” and “pit”.
五四新文化运动，“打倒孔家店”，不过一次文化改 造;“文化大革命”，其实是一次政治运动，不过乱一阵，道德式微，而道德的标准也还在。
The movement of “Down with Confucius and sons” is just a cultural reformessentially (“Down with Confucius and sons”was the most stirringslogan during the May Fourth Movement. Inspired by this slogan, the sole sovereign status of Confucianism in society was overthrown, and democracy and science were widely spread.). The "Cultural Revolution" is actually a political movement but in a mess, and moral standards are still there.
中国文化真正有一种抵抗力、吸附力、包容力。总之 ,每一次这样的劫难过后，文化人都能够很快找到自己的位置，又前赴后继地推动中国文化这个巨大的雪球向前滚动。而这一回，危机不是来自外部，不是与政治的冲突，也不是与科学的冲突。
Chinese culture really contains resistance, adsorption and tolerance. In short, after every such disaster, cultural people can quickly find their own position, and then go forward and promote the huge snowball of Chinese culture. The crisis is not from the outside, not from politics, or even not from conflict with science
.不是像有的人说的，文明的进步就是文化的终结。危机来自文化内部，民间性和民族性，可以说是文化的免疫力，如今免疫力出了问题。
It’s not like some people’s saying that the progress of civilization is the end of culture. The crisis comes from the inside of culture, folk and nationality. It can be said that it is the immunity of culture. Now there is a problem of immunity.
首先，改革开放，以经济建设为中心，作为文化单元的社会群体被重新打乱，随着分工越来越细和人的个性化发展，这种单元也越来越复杂多样，正统文化正失去本来的凝聚力。First of all, the reform and opening up, focusing on economic construction, the social group as a cultural unit, has been re-disrupted. As the division of labor becomes more detailed and individualized, the unit is becoming more complex and diverse, and the orthodox culture is losing its original cohesion.
其次，中国文化在一个封闭的背景上产生，也在一个封闭的背景上发展，一下站在一个开放的背景上接受异质文化的挑战，显然措手不及。
Secondly, Chinese culture generates develops on a closed background. It is obviously unprepared to stand on an open background and accept the challenge of heterogeneous culture.
说到底，具有浓厚农耕文明色彩的中国文化要面对信息革命、数字革命后的西方文化，是相当尴尬的。After all, it is quite embarrassing for Chinese culture with a strong agricultural civilization to face the information revolution and the Western culture after the digital revolution.
再次，经历了 “文化大革命”的文化人 ,痛定思痛。还没有完全醒悟 ,就被 “泛文化”、 “俗文化”的浪头淹没 ,站在十字街头，找不着北 ,整个价值体系都面临崩溃。Additionally, the cultural people who have experienced the “Cultural Revolution” have painstakingly thought. Before being fully awakened, it was overwhelmed by the waves of “pan-culture” and “popular culture”. Standing on the cross street and not looking the direction，the entire value system was facing the realm of collapse.
最后，文化的传承出现了断代，由于文化的多元趋势，新新人类在怀疑中长大，形成迥异于老一辈人的思维方法、价值观念。推动中国传统文化这个巨大的雪球向前滚动，后继乏人。
Finally, the inheritance of culture has interrupted. Due to the multicultural trend, new human beings, grows up in suspicion , whose thinking methods and values outlook that are different from the elder generation. Pushing the huge snowball of Chinese traditional culture forward, there is few successors.
现在，到了 “良知”这个幽灵出现的时候了。时代赋予文化人这个使命，文化人也应该有这个信心。不是么，高度现代文明的日本，难道不是一个传统文化保留得很好的日本 ?传统与现代并不冲突，只是如何融合的问题。
Now, it is high time that the ghost of “conscience” should appear. This era endows cultural people the mission, and they should have confidence to achieve it . Isn't it true that Japan is a high-civilized modern power with well-preserved traditional culture? Tradition and modernity do not exist conflict, but the relationship about how to integrate.
建设有中国特色的社会主义文化，这是当代文化人努力的方向。尽管这种努力也是一个漫长的过程，而且伴随着阵痛。但这种努力是值得的，因为这个目标太辉煌、太宏大。
Building a socialist culture with Chinese characteristics is the direction of contemporary cultural people's efforts. Even though this effort will go through a long time accompanied by pains,it is worthwhile on the grounds that the goal is that brilliant and grand.
