Mr. Lou said that in recent years, we have been emphasizing cultural confidence but in the past 100 years, we have actually lost our confidence in our own culture.
楼先生说，最近几年，我们都在强调文化自信。但是近百年来，我们对于自己文化的自信实际上是有所丢失的。
He argues that the prerequisite for cultural confidence lies in understanding one’s own culture. If we fail to clearly recognize the significance of traditional culture in contemporary society, it becomes exceedingly difficult to build genuine cultural confidence. Our perception of culture should not be reduced to simplistic, absolute judgments of good or bad, advanced or backward. Different cultures are historical and regional products, with strong geographical characteristics. Diverse regions give rise to distinct cultures, forming unique cultural traditions.
All cultures deserve mutual respect, as cultural diversity serves as the driving force for human development. Only through pluralism can cultural interactions be promoted, allowing civilizations to learn from each other’s strengths. Simultaneously, cultures require evolution and internal consensus. When different cultures absorb elements from one another, they must maintain their own identity; otherwise, they risk becoming subsidiaries of other cultures.
他认为，文化自信的前提是要对文化有所了解。如果我们不能清楚地认识到传统文化在今天的意义，要想建立起文化的自信就很困难。我们对于文化的认识，不要总是以简单的、绝对的好与不好、先进或是落后来判断。不同的文化，都是一种历史的、区域的产物。文化的区域性是很强的。不同的区域会产生不同的文化，形成不同的文化传统。不同的文化需要互相尊重，文化的多元性才是人类发展的动力。只有多元，才能够推动文化之间的互动，彼此取长补短。同时，文化也需要变化，需要一种内部的认同。不同文化之间的互相吸收，都要保持它自己的主体，否则就会沦为其他文化的附庸。
Chinese culture has always been pluralistic and inclusive, developing itself by absorbing beneficial elements from other cultures while maintaining its own foundational roots. Simply put, the greatest distinction between Chinese culture and other global cultures lies in its inward-focused orientation, whereas others are outward-focused. Chinese culture centers on humanity itself. Humans are both part of all living beings and fundamentally distinct from them—the most unique members of existence. All other creatures exist within nature, their behaviors largely predetermined with little autonomy or agency. Only humans possess significant subjectivity and initiative among all beings.
Chinese culture often emphasizes that “man is the most precious” with “precious” signifying value and importance. Chinese tradition frequently positions Heaven, Earth, and Humanity (as a triad. Heaven and Earth represent the origins of all things: Nature gives birth and Earth nourishes. Humanity is understood by positioning man within this cosmic framework.
中国文化历来都是一个多元的、包容的文化，在形成自己主体的根基上，吸取其他文化有益的部分来发展自己。简单来讲，中国文化跟世界其他文化的最大区别，就是中国文化是以向内为主的，而其他文化是以向外为主的。中国文化注重于人自身。人既是万物的一员，又与其他万物很不相同，是最特殊的一员。其他万物在自然中生存，它的一切行为举止都是被规定了的，没有多少主体性、主动性可言。唯有人在万物之间具有相当强的主体性和主动性。中国文化常讲“人为贵”，“贵”就是贵重、重要。中国人常把天、地、人三者并称。天地是万物的根源，天生地养，把人放在天地之中来认识。
According to Chinese philosophy, Heaven, Earth, and Humanity were not created by any external divine force. The spontaneous transformations occurring between Heaven and Earth gave rise to all things, including humanity. Due to their inherent subjectivity and agency, humans stand equally with Heaven and Earth, thus “assisting in cultivating the transformative processes of Heaven and Earth” (赞天地之化育) by actively participating in the cosmic evolution. As articulated in Xunzi:
“Heaven possesses its seasonal rhythms; Earth possesses its material resources; Humanity possesses its governance.”
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“Heaven possesses its seasonal rhythms”
The “seasonal rhythms” (shi) manifest as spring’s germination, summer’s growth, autumn’s harvest, and winter’s storage. As Confucius observed: “Does Heaven speak? Yet the four seasons pursue their courses, and all things are continually being produced” (天何言哉？四时行焉，百物生焉). Heaven’s virtue (de) lies in generating all beings through these cyclical rhythms. -
“Earth possesses its material resources”
Earth’s virtue nurtures all things, naturally forming an interconnected, self-sustaining cycle of nourishment. -
“Humanity possesses its governance”
The “governance” (zhi) signifies humanity’s role in regulating and harmonizing within the cosmic framework. Humans participate in the transformations of Heaven and Earth, steering the unfolding of all existence.
中国文化认为，天、地、人都不是外部世界的某一个力量创造的。天地自身的变化就有了万物，就有了人。人因其主体性、主动性，可以与天地并列，“赞天地之化育”，参与到天地万物的变化中去。《荀子》说：“天有其时，地有其材，人有其治。”“天有其时”，“时”就是四时：春生、夏长、秋收、冬藏。“天何言哉？四时行焉，百物生焉”，天的德性，就是因四时而生万物。“地有其材”，地的德性就是养万物，自然形成一个相互循环、自我养育的环境。“人有其治”，“治”就是治理。人在天地万物之间，就要参与到天地万物的变化之中去。
The most essential concept in Confucius’ thought is his emphasis on human-heartedness (仁, ren). Confucius advocated ren to restore the disintegrating ritual order during the Spring and Autumn Period. How to achieve this restoration? By returning all conduct to the standards of Zhou ritual propriety, thereby reviving the original essence of ren. As Xunzi states: ”The wise know themselves; the humane love themselves.” Similarly, Laozi observes: ”Knowing others is wisdom; knowing oneself is enlightenment.”
The fundamental spirit of Chinese culture lies in self-love. Only those who achieve self-love can genuinely love others and be loved in return. All endeavors must begin with self-cultivation—this embodies the Chinese philosophical principle of self-conscious pursuit and self-discipline.