【錢杭 常建華 鄭振滿 劉志偉】打開中國文明一包養網的獨特徵

The word “cooperation” (German gemeinschaft; English community) and the widespread phenomenon in human society were once regarded as a major theories. It is important to study the previous production methods of capitalism, especially the so-called “Asian” production methods representing the characteristics of modern oriental society. In 1955, american socialist Hillery published a very influential essay “Cooperation Definition” in “Agricultural Society”, which was 94 kinds of cooperation applied to representative English, German and French scholars at that time.The definition of the body is summarized. He found that regardless of the fact that the researcher has many differences in angles and spans for the determination of this theoretical framework and the scope of application, the term only needs to be a useful analysis and must simultaneously realize the three characteristics of “social contract interaction”, “geographical area” and “coordination relationship”. Japanese (Japanese) students list “coordination” and “regionality” as “minimum limit conditions” that form “coordination”. In the most authoritative dictionary of japan (Japan), published in 2008, “coordination” can specifically refer to the following three types of objects: 1. Groups and regional society formed by people who are in a certain area and have coordinating feelings. 2. A comprehensive social group set by american learners that fully embraces individuals. 3. All the groups of life that live in a certain area and in a certain relationship. The three types of objects include different side points: the first and third categories emphasize the locality, coordination and cooperation relationship, and also point out the individual basis of groups and groups; the second category clearly points out that the relationship type between “groups” and personal favors is “full inclusive”; the first and second categories agree that cooperation is “groups” and “social groups”, and the third category emphasizes that cooperation is actually a “group” built based on “career individuals”.

Because the historical connotation of this word is extremely complicated, researchers often become confused about how to effectively balance the ground (physical) and non-ground (related networks). The contact and clarity of modern Chinese scholars on the theory of cooperation and its related issues are important to rely on three ways: one is the original Marxist classical work, including “German Identity Form”, “Preface to “Political Economic Criticism”, “Anti-Durinn” and so on; the other is the systematic study conducted by the japan (Japan) academic community in China since the 30th century, using the theory of cooperation on the rural society in China. For example, Jiro Okawa’s “The Cooperation of Chinese Agricultural and its Discipline” written by Jiro Okawa in 1935, “Research on Chinese Society” written by Moriki Kou of Yukio in 1939, etc.; third, the Eastern social and human studies and works translated in recent years, such as “Cooperation of Chinese Society and Society” written by Jigmont Wonman in 1887, and “Cooperation of Chinese Society: Finding Peace in an Uncertain World” written by Masahiro Tsunman in 2000. Among them, the results of the coordinated theory research in the japan (Japan) academic community have a direct and profound impact on China’s social science field. The importance of this is that compared with the word “coordination” in the English word community, it is actually the Japanese word “Han”. According to the meaning of the Chinese vocabulary, it is difficult for the word to lead people’s attention to a target: “cooperation body” is equal to a “physical body” with a good relationship, a characteristic of cooperation, a concept, a behavior, a…

Personally, I tend to use the important view of theory as a research and strategy and method that focuses on a certain type of social relations and interaction methods.In other words, when we face a human group that has a co-ordinating region, co-ordinating resources, co-ordinating shell, but its internal relationship is extremely complicated, we can try to introduce co-ordinating theory.

In the past 20 years, my actual targets are “water conservancy groups” and “water conservancy society”. I agree with Tennis about the concept of “social is public and the world” and confirm that a certain water conservancy group is a special “relationship type” that is included in a certain water conservancy society. If it is said that water conservancy groups are defined as a water conservancy “community” or water conservancy “coordination body”, then for a water conservancy “society”, pay close attention to the heterogeneous circles outside the elements of the structure. In other words, water conservancy cooperation is conditional on “cooperating” to obtain and maintain a certain nature of “water conservancy” (Female College Student Nursing Club, which is specifically defined as water use, water control, drainage and other aspects), while the water conservancy “society” will include all groups in a specific area, including those who have already acquired water conservancy, those who have not acquired water conservancy, those who have not acquired water conservancy, those who have directly absorbed water conservancy, those who have no connection with themselves, and other groups in a specific area. Water conservancy and clan differences. Although both can form a group, the foundation of the water conservancy group is efficient and broad, and the foundation of the clan group is bloodline and special.

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Chang Jianhua (Teached by Nankai University):The combination body is finally a basic human group based on natural structure, and its performance is still family and clan. The phenomenon of ethnic residence is coordinated by humans, not only in China, but also in foreign countries. However, in the actual process of life groups and construction groups, modern China has formed its own civilization, that is, the coordinated civilization under the same shape of the family, which has produced the so-called clan cooperation, surname cooperation, and even the Chinese ethnic cooperation. Moreover, these three levels of cooperation structures form a logical progression relationship: the country or the whole country is composed of a large number of families and clans, with surnames above this foundation. First there was a family, then the ancestor of the first ancestor, then the ancestor of the surname, and then traced back to the last surname of several sons of Emperor Huang; this finally formed the concept of the Chinese people’s civilized people, especially the originator of Emperor Huang, and the masters all believed that he was Yan Huang’s son. This is of course a constant construction process. From the perspective of Chinese people, building a coordinated body is indeed a practice to enhance cohesion and a reality. To recognize this connection from the clan cooperation and the Chinese cooperation is a kind of experience of the Chinese cooperation.

Secondly, Chinese civilization is a text that ancestors respect and agree withMing is also a civilization that combines surnames. After this civilization was formed, there were a series of conceptual expressions, such as the clan emphasized the concept of “one book” and “same-uniformity”. In a certain meaning of “same-uniform atmosphere” is a problem of fate in the Chinese language. The ancestors came down to be the “game” of their hearts, and the brothers were the “game” that was in a erect manner. “Easy” is the material expression of Chinese philosophy. A little bit bigger is a grand concept. Therefore