If Confucianism, Taoism and Buddhism have the greatest influence on China's thought and culture in China's Hundred Schools of Philosophy, then Confucianism, Taoism and Buddhism have the greatest influence on China's tourism culture in China's Hundred Schools of Studies. It is these three schools' tourism thoughts that blend with each other, influencing China's tourism culture with their own cultural styles, forming the basic clue of China's tourism development and bringing vitality to the development and evolution of China's tourism culture.
First, Confucianism and China tourism culture
For more than 2,000 years, the Confucian concept of tourism has had a great and far-reaching impact on China people's tourism activities. The Confucian concept of tourism can be understood from four aspects: the concept of traveling near, the concept of traveling far, the concept of attaching importance to the people's tradition and the consciousness of ancient monks.
As far as the general psychology of a nation is concerned, China people have the idea of settling in different places, do not like traveling far, and advocate traveling near. This can be reflected in the folk proverbs in China, such as "it is better to go out than to stay at home", "it is good to stay at home for a thousand days, but it is difficult to go out for a while" and "it is better to see the scenery than to listen to it". This is because the introversion of the Chinese nation, which is influenced by traditional culture, inhibits the motivation of China people to travel to a certain extent, and this motivation stems from Confucianism. On the whole, Confucius' ideological system is characterized by "benevolence" running through it, becoming a medium linking all categories, and at the same time being the general program of all categories and words and deeds. From the perspective of clan kinship, filial piety is the foundation of benevolence, and advocating filial piety and paying attention to cultivating people's filial piety are important contents of Confucius' theory of benevolence. Therefore, Confucius once asked his son to "parents are here, don't travel far, you must travel far." & lt& lt The Book of Rites; The newspaper also said, "All parents are born and all children return. This is filial piety." Don't lose your body, don't humiliate it, it can be said that it is all. Therefore, a gentleman ... does not dare to forget his parents in every move ... He knows the way but does not take the path, but does not swim in the boat, and does not dare to share the weal and woe with the remains of his deceased parents. "The purpose of Confucianism's advocacy of near travel is to reduce abnormal death and disability, so as to realize its benevolent policy thought of' being safe in old age and pregnant in young age' and' white-haired people are not responsible for crossing the road'". The emergence of this concept of near-tour is consistent with the social and economic situation of the Yellow River Basin in the Spring and Autumn Period, when the production level was still very low and the labor force was very precious. In this sense, sightseeing, as a way of tourism, is the product of social and historical development, which undoubtedly had its progressive significance at that time.
Confucianism advocates and attaches importance to short-distance travel because it can not only achieve the purpose of physical and mental health and cultivate temperament, but also enjoy family happiness with family. However, Confucianism is not unconditionally opposed to travel. According to Confucius' analysis, after the death of parents, the son's travel is naturally unrestricted. Because Confucianism pays attention to respecting human relations. On the day when his parents were alive, his son was away for a long time, which worried his parents. Second, sons can't care for and support their parents. Confucius only asked his son to make a good tour plan before going out, and tell his parents the tour route, time and time, so that parents can know fairly well. At the same time, Confucius also attached great importance to the role of travel as an important way to expand experience, make friends with celebrities and enhance knowledge. The Analects of Confucius begins by saying, "It's better to learn from time to time, isn't it?" Is it not delightful to have friends coming from distant quarters? "This is Confucius's welcome speech to the swarming guests, and it is also a benign guide to the social phenomenon of frequent interpersonal communication and prosperous tourism at that time. Confucius also regarded sightseeing as an ideal way for personal personality development. He believes that only by "taking Tao as the purpose, relying on morality, relying on benevolence and traveling with art" can he become a real gentleman. Therefore, Confucianism believes that "ambition in all directions" is a man's due ambition and basic image characteristics. This intention is obvious. They have planned two ways for everyone to realize themselves: to be a dutiful son or a loyal minister. For family or country. The former aims at making the family happy, while the latter aims at making the country peaceful. Because Confucianism is masculine and enterprising, its positive attitude towards life is above the temple, that is, to participate in politics wholeheartedly. Therefore, in Confucianism, making sacrifices for parents and the country belongs to people with lofty ideals. From this, it is not difficult for us to understand why the theory of near tour is equally developed in the history of tourism in China, and adventure tourism is also valued by our people.
People who study Confucianism will find that the Confucian thoughts of "having fun with the people" and "valuing the people but neglecting the monarch" also permeate the tourism culture of China. In Mencius Liang Wang Hui, there is a passage about having fun with the people. Mencius believes that sages can have fun with the people, so they can have fun. Although saints have ponds, swamps and other amusement objects, their happiness is hard to last because they can't enjoy themselves with the people. He quoted the relevant sentences in the Book of Songs to praise Wang Wen for "taking the people as a platform and making folk music"; The folk proverb quoted in Shangshu that Xia people don't like Shang Zhouwang's solo shows the difference between "having fun with the people" and "solo" from two aspects. To inspire and satirize Liang.
A history of China tourism culture runs through this tradition of attaching importance to people. This view of combining the development of tourism with the implementation of benevolent policies and embodying benevolent policies through tourism has a very important impact on the development of ancient tourism resources, the construction of tourism culture and the formation of tourism cultural characteristics in China. In the history of China, influenced by the idea of "having fun with the people", a large number of local officials, such as Liu Zongyuan, Bai Juyi, Ouyang Xiu, Su Dongpo and Fan Zhongyan, combined the implementation of benevolent policies with the development of tourism. They regard tourism as a part of politics. They refuse to talk about tourism without politics, but at the same time they examine people's feelings. The tradition of attaching importance to the people is also manifested in the fact that emperors in previous dynasties did not dare to travel at will. All monarchs who blindly traveled regardless of state affairs and people's sufferings were abandoned by the people.
Cherish the history of our own nation and the remains left by our ancestors. In the civilized world, this is almost common sense. This tradition is particularly prominent in China. Two thousand years ago, Confucius, the founder of Confucianism, repeatedly declared that he worshipped ancient culture: he believed that the political system and academic culture of the Zhou Dynasty had reached an unprecedented height, and he also longed for the rule of Yao and Shun. He described himself as "a loyal and honest old road, and his words must be kept, and his actions must be fruitful." For more than 2,000 years, China's tourism culture has developed under the influence of this value orientation of "keeping promises and making good use of the past". In the development of tourism resources and the appreciation of tourists' tastes, this feature is extremely distinctive. As far as the construction of tourist attractions is concerned, the ancients in China were less interested in opening up natural scenic spots than in building tourist attractions with historical sites, and had a very strong sense of responsibility for preserving ancient tourist culture. It can be said that no country in the world has such a sense of historical responsibility in the process of its own historical development as China, and attaches so much importance to the preservation of tourism historical materials. The people of China have been carefully recording their history of developing tourism resources and their understanding of the beauty of mountains and rivers for generations, which can be felt from the historical inscriptions of various scenic spots and various mountain classics and local chronicles related to scenic spots.
Ke has returned the gift, prospered and destroyed it, and the letter has gone, but the words have not been done. It can be said that these four sentences roughly summarize Confucius' cultural view. In the discussion of China's cultural history and the world's cultural history, no one denies Confucius' historical achievements in sorting out and imparting ancient culture and preserving cultural heritage. Since the Hanwu exclusive respect for Confucianism, the unified Confucianism has been in a dominant position, which has brought many unique features to the ancient tourism culture of China, such as the cultural consciousness of respecting and valuing the ancient, which once had a good influence on the tourism culture of China. It is an ancient and continuous tradition in China to have a bird's-eye view of the history of tourism culture in China, attach importance to compiling local chronicles and preserve real historical materials for reference. In ancient China, there were almost no unrecorded famous mountains and rivers, and some unknown scenic spots were passed down from generation to generation because of tourists' travel notes.
The positive life attitude of Confucianism has deeply influenced the tourism culture of China. Confucius' "The knower enjoys water and the benevolent enjoys Leshan" created the Confucian humanistic tourism view of "Bide Theory". He closely linked the mountains and rivers with different ideological accomplishment, temperament characteristics and personality, making the mountains and rivers personalized and temperamental; All the virtues that people have can be given to mountains and rivers; Moreover, people can achieve the purpose of entertainment and longevity through sightseeing. Contrary to Confucius' tourism view of paying attention to moral values, it is Lao Zi and Zhuang Zi's tourism view of paying attention to personality and emotion. Taoism, which was born in the same era as Confucianism and profoundly influenced our nation's psychological state, way of thinking and spiritual outlook, wrote another carefree tourism aesthetic culture with its "quiet" negative attitude.
Second, Zhuangzi's philosophy and tourism culture
In the traditional culture of China, there are three religions: Confucianism, Buddhism and Taoism. Confucianism stresses governing the world, Buddhism stresses governing the mind and Taoism stresses governing the body. "Tao" is the highest philosophical concept established by Laozi and Zhuangzi. Because both Laozi and Zhuangzi respected Taoism, later people called it Taoism, and it was Zhuangzi who really developed Laozi's Taoism to its peak and formed Taoist orthodoxy. At the same time, the road to Zhuangzi is closely related to tourism. Zhuangzi's "Tao" is an important part of tourism culture and a special form of Chinese culture, which has a long history with Chinese civilization. At the same time, as the carrier of national culture, it is closely related to China traditional culture in many fields. It contains the ancient traditional culture of China, has a huge and complicated radiation effect on the ancient ideological culture and social life of China, and has played a great role in promoting and safeguarding the development of China culture.
Zhuangzi was a famous traveler in the pre-Qin period of China. He loved nature all his life and believed that "there is great beauty in heaven and earth without saying anything". Zhuangzi inherited and developed Laozi's concept of "Tao is natural", and thought that Tao is beautiful, inaction is beautiful, inaction is natural, and nature is the nature of heaven and earth. People's understanding of the way of nature should adopt the synchronous mode of direct experience, that is, the intuitive experience mode of Zhuangzi's "traveling with things", which is what we call today's tourism of harmony between man and nature.
"You" appears frequently in Zhuangzi. According to statistics, except for the name "Ziyou", it appeared 99 times. This name has four meanings: (1) swimming. For example, "If you swim well, you can count your energy and forget the water" (Tianyuan). (2) games. For example, "Ask about Gu Xi, and now I will travel in Bosai" ("Thumb"). Among them, "Bose" is a game similar to dice. (3) Use it freely. For example, "nothing is too thick to enter the room, but it is more than enough" ("Health Master"). (4) travel. For example, "Ride the clouds, ride the sun and the moon, and travel around the world" ("Xiaoyao Tour"), "Zigong travels south to Chu" ("Heaven and Earth") and so on. Among them, the first three meanings of "you" appear only seven times in Zhuangzi, but the "you" of "you" appears 92 times. This shows Zhuangzi's love for tourism. With the attitude of "interacting with the spirit of heaven and earth alone without caring for everything", he traveled in Qi, Chu, Wei and other countries, wandering in the mountains and rivers, wandering on the banks of Pushui and swimming on Haoliang, and had an indissoluble bond with tourism, and had a special understanding of tourism. "The Great Master" said: "A saint originally achieved the principle of everything with the beauty of heaven and earth, which is called the masterpiece of the Great Sage and is based on heaven and earth." "Looking at heaven and earth", in our current words, is tourism. Zhuangzi believes that "viewing heaven and earth" tourism can make the realm of life "harmony between man and nature", roam freely and appreciate the infinite scenery of "beauty of heaven and earth", which is also an important way and the best choice for Zhuangzi to obtain "Tao".
The reason why Zhuangzi attached importance to traveling activities was that the media for cultural and ideological exchange was extremely poor at that time, and most of the words used to record personal thoughts were engraved on bamboo slips, which brought great difficulties to the exchange of ideas. Therefore, in addition to gathering disciples to give lectures, traveling around the world has become a convenient and quick way for a hundred schools of thought to contend and spread his thoughts. Zhuangzi records that Zhuangzi traveled to Chu, Shandong, Wei and Kuang. In a word, social travel activities became a habit of intellectuals in that era, which not only publicized the achievements of the subject's thought, but also cultivated the subject's temperament and personality to a certain extent.
In the process of studying the philosophy of Laozi and Zhuangzi, we always feel that in Taoism, Laozi regards "beauty" and "happiness" as the highest interest of "walking", while Zhuangzi advocates "walking by things", thinking that man is a part of nature and calling the unity of man and nature "heaven and earth". He hopes to live according to human nature and liberate himself from the shackles of benevolence, righteousness, propriety and wisdom in order to gain spiritual freedom. In Zhuangzi's whole grotesque thought, his "carefree travel" thought of "the clouds are light, the wind is light, the paper goes back and forth, and the scenery suddenly changes" can best show his personality. This is consistent with his outlook on life that he sees through the world of mortals and wants to escape from the outside world to obtain nature. "Wandering freely" is a special category and concept in the history of China philosophy put forward by Zhuangzi. It is not only an abstract summary of human needs for spiritual liberation under the condition of an illiberal society, but also an abstract embodiment of Zhuangzi's own ideological character and Zhuangzi's tourism behavior program. In essence, it embodies the high unity of tourism and philosophy. It indicates that China's tourism landscape aesthetics has risen from concrete aesthetic experience to abstract scientific theory.
"Wandering freely" is Zhuangzi's highly philosophical abstraction and theoretical generalization of the phenomena of "wandering" and "traveling". This kind of "carefree travel" refers to the freedom of spirit and behavior, the absolute freedom to get rid of all kinds of constraints imposed by social reality at that time, the freedom pursued in fantasy, and also a kind of spiritual free activity and spiritual invitation travel without will, irrationality and super-utility. It is a kind of "tour" that conforms to the natural way of thinking, and the realistic soil of its philosophy is tourism. This spiritual roaming is summarized, crossed and sublimated through the development of specific tourism activities. The emergence and development of Zhuangzi's thought that "knowing less is better than knowing more" mainly depends on the infinite information and supreme feelings of the universe and the world obtained by tourism, and tourism is the main way for Zhuangzi to gain the Tao.
Ancient philosophers, writers and artists all emphasized "combining my nature with the nature of things", which is a necessary condition to achieve absolute spiritual freedom and liberation and the first step towards spiritual roaming. So in a sense, Zhuangzi's Tao and Zhuangzi's You are interlinked. Zhuangzi's Dao is Zhuangzi's You, and Zhuangzi's You is Zhuangzi's Dao. His journey on Taoism has experienced a process from concrete to abstract, and it is an abstract journey of tourism thought and theory-that is, a "tour" of thinking mode that conforms to nature. In the abstract theory of "Tao", the natural freedom and self-entertainment of tourism, as the principle of "Tao", run through the whole conceptual system of Zhuangzi's theory of "Tao". The position and function of tourism in Zhuangzi's philosophy of Tao can be summarized as follows: (1) Tourism takes everything in the world as the object of observation and research, which objectively inspires Zhuangzi to explore the origin of everything through complicated phenomena. (2) The "natural freedom" of tourism provides a thinking prototype for the natural nature of Zhuangzi's "Tao" theory. It can be said that the creative inspiration of "Tao" comes from tourism, and "Tao" will inevitably retain the characteristics and traces of tourism. It is the material carrier of Zhuangzi's tourism, and tourism is dominated by Tao to some extent.
Virtual quietness is the characteristic of Zhuangzi Tao, which is "the foundation of heaven and earth" and "the foundation of all things". Then, influenced by Zhuangzi Road, Zhuangzi tourism naturally takes emptiness and tranquility as the key link. In Zhuangzi's words, it is called "retreat and swim, then the rivers, seas and mountains will suit." Zhuangzi regards the communication between man and nature as the highest realm of tourism. The ultimate goal of tourism is to create a quiet mind and a sense of liberation beyond things. The best tourism environment is to be able to listen to the sounds of the wind and valleys, experience the scenery of the four seasons and explore caves, which reflects Zhuangzi's always advocating a quiet tourism model and tourism thought.
Zhuangzi is an active advocate and practitioner of China tourism. His lofty and indifferent thought of carefree tourism has given great spiritual comfort and demonstration function of tourism mode to future generations, such as hermit tourists who look up to the sky proudly and scholar-officials who are frustrated in traveling. "Picking chrysanthemums under the hedge, leisurely see Nanshan. The carefree and comfortable seclusion life of "the weather is getting better every day, and birds return to their nests" is the expression of Tao Yuanming's interest in returning to simplicity; At the beginning of the scene, the new yang becomes the old yin. Spring grass grows in the pond and birds are singing in the garden. " The description of the disease is becoming more and more vivid, which is precisely Xie's meditation on depression. If people who are busy with the secular world can jump out of the secular world, conform to nature, return to simplicity and enter the carefree travel realm like Zhuangzi.
As the founder of China's ancient Taoist tourism theory, Zhuangzi's contribution to tourism lies not only in his advocacy of tourism and a series of tourism propositions, but also in his valuable thinking on the tourism phenomenon itself, thus establishing his own unique tourism theory system. If China's tourism cultural tradition is a small stream, then the condensed tourism thoughts and theories in Zhuangzi are the source. Zhuangzi really opened the Taoist dimension in the tourism culture tradition of China, which is of epoch-making significance in the history of tourism culture in China.
Three. Buddhism and Tourism Culture
As one of the three major religions in the world, Buddhism has obvious oriental color. Buddhist culture has a far-reaching influence on our country. China's Buddhist tourism resources have a long history and a large number, and its artistic essence is well-known at home and abroad. However, due to historical reasons, people usually only see some aspects of the lower superficial phenomena of Buddhism, so when it comes to Buddhism, some people think that it is to burn incense and pray for God and kowtow to Buddha. In fact, the rigor of Buddhism and the standardization of its canon make Buddhism have a great influence on thought, culture and politics. Therefore, a trip to Buddhism should be more purification of life and more speculative knowledge, rather than just asking for fortune telling, looking around or squeezing.
Buddhism was introduced into China from the Western Han Dynasty. During the Wei, Jin, Southern and Northern Dynasties, there was social unrest, chaos and endless suffering. Buddhism has won the faith of people from all walks of life with its teachings of compassion, universal salvation, karma, showing good and punishing evil. In addition, people in the upper class are willing to make friends with Buddhists because of the cultural mentality of "abandoning the chapter at home and attaching importance to different skills". The blending of metaphysics and Buddhism has had a profound and extensive influence on China culture and made great contributions to the development of tourism culture in China.
Buddhist philosophy, like Taoist philosophy, is a kind of philosophy that promotes birth, and its basic spirit is to conform to nature and return to simplicity advocated by Laozi and Zhuangzi. So friends asked, Buddhism has a long tradition. There is a very popular Mahayana classic in Buddhism, Hua Yan Jing. According to the introduction of Buddhist sutra "Entering Dharma Boundaries", the boy of Guang Shancai asked Manjusri Bodhisattva questions, followed by fireworks, visited and consulted 53 Mahayana knowledge before and after, and finally proved the vivid story of "Hua Yan Dharma Boundaries". For thousands of years, Buddhists in China, following the example of this wealthy boy, have promoted the growth and development of folk tourism activities through activities such as "seeking dharma from the west" and visiting the scenic spots of Mount Li.
The travel of monks in China was inspired by the way of Buddhism. Buddhism believes that life is "impermanent" and full of pain. Only by practicing Buddhism can we completely get rid of the pain of life and death and enter the realm beyond life and death. In order to get rid of suffering, many Buddhists travel thousands of miles to foreign countries to find the true scriptures. As early as the mid-Eastern Han Dynasty, Chinese and Indian Buddhists began to communicate. The historical records of the "White Horse Tuojing" Buddhism in the period of Emperor Hanming vividly reflect the tourism activities that arose with the spread of Buddhism. Since then, great monks from ancient India and the Western Regions have come to China to translate and give lectures. Such as An Shigao, An Xuan and Zhu. They are knowledgeable and travel alone. While spreading Buddhism, they also brought colorful culture and art from other countries. Their pious religious beliefs and lofty dedication greatly inspired the enthusiasm of China monks to seek Buddha and worship the saints, and formed the "westward seeking Buddha" movement that lasted for thousands of years. With a pious heart, they walked by land or water. "The light ones died in the Onion River (now Xinjiang), and the heavy ones talked about the naphthalene garden (generally referring to India)." Its large number, long distance and difficult journey are rare in the history of ancient tourism. Among hundreds of eminent monks seeking dharma, Faxian, Xuanzang and Yijing are the most famous. Wherever they went, they visited famous teachers, studied Buddhism, learned about the local mountains, rivers and customs, brought back a lot of classic images after returning home, and actively engaged in translation work. Their travel monographs The Story of the Buddha, The Story of the Western Regions in the Tang Dynasty and The Biography of the South China Sea are important materials for studying the history, geography, culture and religion of ancient India and South Asia today. They have been translated into many languages and published, which has become an important treasure in the world cultural treasure house. There is a saying called "once in a thousand years", which means that although history has passed, "what has been done has not been lost", and things created by many industries have not accumulated, which has made us what we are today. After Buddhism was introduced into China from India, it took root and grew in the soil of feudal society in China, resulting in China Buddhism with unique structure and weather.
Be prepared for danger in times of peace, practice in the natural landscape, and light Buddhist tourism has always been very popular among monks. "A bowl of rice, Wan Li alone." Becoming a monk means becoming a monk, without attachment, visiting good knowledge, promoting Buddhism and turning all beings into Tao. They admire nature, decorate gods with mountains and rivers, enjoy mountains and rivers, learn from Hyunri in mountains and rivers, give full play to Zen, and develop into a monk's demeanor. They are also ideal places for Buddhist tourism, such as deep mountain canyons, high cliffs in Wan Ren, desert grottoes, secluded coasts in the center of rivers and secluded villages. Although the participation of Buddhists has its specific significance, it cannot be equated with tourism activities. However, if we objectively evaluate the participation activities, it is not difficult to see its close relationship with tourism activities. In this sense, Buddhist tourism is indeed an active participant in tourism activities. Not only that, they are also builders of Buddhist tourist attractions. Looking around China, wherever there are Buddhist temples and pagodas, there are lush foliage, lush green grass, quiet environment and pleasant scenery. There is a saying in the ancient couplet: "There are many good words in the world, and there are many famous monks in the world." The contribution made by the monk Dade and his spirit of hard work are admirable!
Buddhists make friends, and Buddhism blends with metaphysics and Confucianism, forming a Buddhist tourism culture with China cultural characteristics-Zen. His thought of being content with destiny and aloof from things is related to the Confucian thought of being happy and knowing life, being happy and poor, and keeping pace with the times, and the Taoist attitude of governing by doing nothing and keeping pace with the times, especially to Zhuangzi's thought of avoiding the world and traveling around the world. The compatibility of the three ideas has greatly promoted the development of tourism culture and tourism activities in China.
Both Confucianism, Taoism and Buddhism have changed the relationship between man and nature from mystery and dissimilarity to understanding and affinity, which shows that man's consciousness of mountains and rivers has been liberated from the bondage of God. They organically combine the beauty of human nature (or morality or emotion) with the beauty of mountains and rivers, thus fully affirming man's moral value and emotional value. A large number of works on tourism culture in past dynasties show that Confucianism, Buddhism and Taoism are actually influencing and promoting the development of tourism culture in China.
Since ancient times, the Chinese nation has been a nation that yearns for nature, likes freedom and is willing to travel. In the thousands of years that the ancient sage Shun opened the curtain of this trip with his cruise, in the beautiful mountains and rivers and spectacular scenery of China, I don't know how many man called hero showed their heroism to the world with their arduous tourism life, and I don't know how many Chinese descendants added a magnificent stroke to the splendid Chinese culture with their countless tourism activities. They, Confucius, Laozi, Zhuangzi, Faxian and many other tourists have written a brilliant chapter in the history of China tourism culture!