《乡土中国》读后感心得范文精彩9篇
《乡土中国》对中国基层的乡土社会进行了细致而深刻的描述和分析，那么《乡土中国》读后感心得该怎么写呢？以下是人见人爱的小编分享的《乡土中国》读后感心得范文精彩9篇，在大家参照的同时，也可以分享一下作文迷给您最好的朋友。
内容导航
《乡土中国》读后感 篇1《乡土中国》读后感 篇2乡土中国读后感 篇3乡土中国读后感 篇4《乡土中国》读后感 篇5《乡土中国》读后感 篇6《乡土中国》读后感 篇7《乡土中国》读后感 篇8《乡土中国》读后感 篇9《乡土中国》读后感 篇1
作者开篇就提高挈领的提出了乡土特色这一大的主题，作者认为中国社会，尤其是中过农村社会，是具有很大的乡土性的，作者运用先抑后扬的手法先是说乡下人是很土的，但是在后文中确实表达的乡下人土的可爱，土的天真，作者通过分析乡下人土的原因，深刻解析了乡下人土的本质和意义，以及与城里人的区别，从这一点来看，城里人与乡下人应该是平等的。作者后来就依次论述了“文字下乡，”“家族”，“
At the beginning of the author, the theme of the local characteristics was raised to raise the leadership. The author believes that Chinese society, especially the rural society, is very local.It is very earthy, but in the later article, the cuteness of the country soil and the innocence of the soil. The author deeply analyzes the essence and significance of the soil of the countryside by analyzing the reasons of the country soil, and the difference between the people in the country.From this point of view, people in the city should be equal with the countryside.The author later discussed "text to go to the countryside," "family", "
《乡土中国》读后感 篇2
最近读了费孝通先生的《乡土中国》，这本书是费孝通先生著作中的一部研究中国农村的作品，是当时农村社会的一个缩影。在《乡土中国》中，作者用通俗、简洁的语言对中国的基层社会的主要特征进行了概述和分析，全面展现了中国基层社会的面貌。通过阅读这本书，可以了解中国农村变迁之前的样貌。
Recently read Mr. Fei Xiaotong's "China". This book is a work studying rural China in Mr. Fei Xiaotong's work. It was a microcosm of rural society at that time.In "Local China", the author summoned and analyzed the main characteristics of China's grass -roots society in popular and simple languages to comprehensively show the appearance of grassroots society in China.By reading this book, you can understand the appearance before the changes in China's rural areas.
本书一共十四篇，涉及乡土社会人文环境、传统社会结构、权利分配、道德体系、法礼、血缘地缘等各方面，深度剖析了中国乡土社会的结构及其本色。
There are 14 articles in this book, involving the human environment, traditional social structure, rights allocation of rights, moral systems, law ceremonies, and geography of blood, and have deeply analyzed the structure and their original colors of China's local society.
首先是乡土本色，“从基层上看去，中国社会是乡土性的。”正如费先生所说的，中国的基层社会是乡土性的，这个“乡土性”带有三方面特点：其一，“乡下人离不了泥土”。其二，不流动性。其三，熟人社会。传统的中国社会是建立在能够自给自足的小农经济基础上的'，传统中国社会的封闭性和保守性制约了中国人的思维方式、思想文化的发展。再加上乡村社会是一个社会变迁十分缓慢的社会，人民已经习惯了乡土社会的安稳生活，以至于不能适应其他快速变迁的社会，这才是“乡土社会”“乡土”的原因。
The first is the local nature. "From the perspective of the grassroots, Chinese society is locality." As Mr. Fei said, the grassroots society in China is locality. This "locality" has three characteristics: first, "first,"The countryside cannot do without the soil. "Second, not flowing.Third, acquaintance society.Traditional Chinese society is based on the economy of a small farmer that can be self -sufficient. 'The closedness and conservativeness of the traditional Chinese society restrict the development of Chinese people's thinking and ideological and culture.In addition, rural society is a very slow society in society. The people have become accustomed to the stable life of local society, so that they cannot adapt to other fast -changing society. This is the reason why "local society" and "local".
接下来是文字下乡，“如果中国社会乡土性的基层社会发生了变化，也只有发生了变化之后，文字才能下乡。”费先生说，文字是传情达意的工具，讲究文法、艺术，但是在面对面的乡土社会中是没有必要的，存在着空间和时间上的间隔，在乡土社会中，人们的相处之间有着自己的“行话”，有着“无言胜似有言”的效果，乡土社会中的文盲体现了乡土社会的本质，乡下人是没有文字需要的。
Next is to go to the countryside. "If the grass -roots society of Chinese society has changed, only after changes, the text can go to the countryside."It is unnecessary in the face -to -face local society. There is a space and time interval. In the local society, people have their own "talked" and have the effect of "speechlessness".The illiteracy of China reflects the nature of the local society, and there is no need for text in the countryside.
在差序格局中，作者把当时的社会分为西方社会的“团体格局”和中国传统社会的“差序格局”。西方社会的团体格局就像捆火柴一样绑在一起，而中国则是家庭，就好比丢了一块石头在水里，荡出一层一层的波纹，具有伸缩的能力，有着“人情冷热、攀关系、讲交情”的特点，而西方的就是权力问题，作者说人和人往来所构成的网络中的纲纪，就是个差序，也就是伦。
In the differential order pattern, the author divided the society at that time into the "group pattern" of Western society and the "differential pattern" of traditional Chinese society.The group structure of Western society is tied together like bundling matches, while China is a family. It is like losing a stone in the water and swaying a layer of ripples.The characteristics of climbing relations and talking about friendship, and the West is the issue of power. The author said that the outline of the network composed of people and people is a differential order, that is, Lun.
后面作者还讲到了“无为政治”和“长老统治”的现象，在乡土中国中，长老具有一定的权威性，年轻一代对长老只能是唯命是从。最后作者讲到血缘和地缘、名实的分离，血缘是身份社会的基础，而地缘是契约社会的基础。名实之间的距离随着社会变迁的快速发展而增加，但是在乡土社会中变迁的速率是很慢的。
Later the author also talked about the phenomenon of "inaction politics" and "elders' rule". In the country, the elders have certain authority. The younger generation can only be ordered to the elders.Finally, the author talked about the separation of blood and geography and fame. Blood is the foundation of identity society, while geography is the foundation of a contract society.The distance between names increases with the rapid development of society, but the rate of changes in local society is very slow.
时间的流逝总是在不断记录历史的进程，越过世纪的门槛，回首总结上个百年的中国社会学的发展，总会有许多名字让人铭刻在心。90后的我没有经历中国传统社会，对中国的一些独特现象不了解，《乡土中国》帮助我对中国的传统乡村社会有了一定的了解。
The passage of time is always recording the history of history, the threshold of the century, looking back to summarize the development of Chinese sociology in the last century, many names will always be engraved.After the 90s, I did not experience the traditional Chinese society. I do n’t know some unique phenomena in China. "Local China" helps me have a certain understanding of China's traditional rural society.
乡土中国读后感 篇3
费孝通先生说，“从基层上看去，中国社会是乡土性的”。
Mr. Fei Xiaotong said, "From the perspective of the grassroots, Chinese society is locality."
从古至今，农民人口在社会总人口中比重是很高的，农民对社会的进步发展也作出了极大贡献。
From ancient times to the present, the proportion of farmers' population in the total population of society has been very high, and farmers have made great contributions to the progress of society.
作为一名从农村走出来的学生，我感到无比骄傲。
As a student who came out of the countryside, I was extremely proud.
以前对自己生活的村子没有太多感想，在读完《乡土中国》后再去回想，乡土社会果然都是大同小异的。
In the past, I didn't feel much about the village where I lived. After reading "China China", I thought about it. The local society was really similar.
在农村生活，土地就是命根子，也正是那些广袤的土地养活着一代又一代的中国人。
Living in rural areas, land is the roots of life, and it is the vast land of Chinese people.
小的时候跟随父母到田里去播种或者收割，印象最深的是刮开盖好的薄膜种玉米籽，再就是在秋收时节抱麦子。
When I was young, I followed my parents to sow or harvest in the field. The most impressive was to scrape the covered film corn seeds, and then hug wheat in the autumn harvest season.
在北方，割麦是农活里最苦最累的活，农民割麦的姿势用“面朝黄土背朝天”来形容最恰当不过，母亲心疼我，没有让我割过麦穗，于是我开始找寻新的“营生”——挖苦菜。
In the north, cutting wheat is the hardest and most tiring job in farm work. The pose of farmers' cutting wheat uses "facing the loess to the back of the sky".New "Camp Life" -Digging of bitter vegetables.
现在想来，土地真的好神奇，你播种它会生长，你不播种它也生长。
Now I want to come, the land is really amazing, you will grow, you will grow, and you do not sow it.
苦菜就是那种自然生长的植物，挖它并不费事，田地里到处可见，不一会儿就能挖一小筐，带回家后用水淘了就能吃。
Bitter dishes are the kind of naturally growing plant. It is not necessary to dig it. It can be seen everywhere in the field. After a while, you can dig a small basket. After taking it home, you can eat it with water.
“非典”那年，母亲不信任小卖部的菜种，我就天天出去挖，那段时间家里足足吃了一个月的苦菜。
In the year of "SARS", my mother did not trust the vegetable species of the small sale department, so I went out to dig every day. During that time, the home had been eating bitter dishes for a full month.
在乡下，生活好像不用怎么花钱，吃的自己都可以种，家家户户都有一口井，梨树、沙枣树什么的也都有，柴火有葵花杆子和玉米棒棒，逢年过节的时候买些糖果、穿件新衣裳就是了。
In the countryside, there is no need to spend money in life. You can plant themselves. Every family has a well. There are also nobel trees and jujube trees. The firewood has sunflower rods and corn sticks.Some candy and new clothes are just.
可见，土地孕育了多少生命，人们聚村而居确有一定道理。费孝通先生分析说，中国农民聚村而居的原因大致说来有下列几点：一、小农经营每家耕地的面积小，所以聚在一起住，住宅与耕地不会距离得过远；二、因水利灌溉的需要，他们聚在一起住，合作起来比较方便。
It can be seen that how many lives have gathered in the land, people gather in the village and live in a certain reason.Mr. Fei Xiaotong analyzed that the reason why Chinese farmers lived in the village roughly said that the following points were: 1. The area of small farmers operating the area of each arable land was small, so living together, the residential and cultivated land would not be too far away;Second, due to the need to irrigate water conservancy, they gather together, and it is more convenient to cooperate.
乡土中国读后感 篇4
乡土中国，听着就具有年代感，这本书也成为了一本高中生必读读物。那么乡土中国到底研究的是什么呢？它根植于中国农村的乡下人，研究了过去的耕种方式，生活方式等。中国是一个农业大国，有着几千年的农耕历史，从三皇到五帝，从神农氏尝百草到贾思勰的《氾胜之书》农业成为了人们一直都在突破的领域，成就著作也数不胜数。
Local China has a sense of age. This book has also become a must -read matter for high school students.So what exactly does the local China study?It is rooted in rural people in rural China and studied past farming methods, lifestyle, etc.China is a great agricultural country, with a history of thousands of years of farming. From the three emperors to the five emperors, from Shennong's taste of Bai Cao to Jia Siyi's "Book of Pan Wins", it has become a field that people have been breaking through, and there are countless achievements.
乡土本色，中国数千年的农业文明的传承，使得想吐性成为我们民族血液的一部分。尽管时过境迁，物换星移，国人大多还是有着，安图重迁，落叶归根的思想，这些都是乡土性的表现，基层上看去，中国社会是乡土性的，这是费孝通先生本章的第一句话，在当时，指出中国社会已经有了从乡土社会中分离出去而独立存在的一种社会模式了。放眼今天，六十多年过去了，随着农民工群体的不断膨胀和流动性的加强，对于农民工数量上的激增，中国虽然仍是一个以农业为主的国家，但正在向社会化，现代化迈进。
The native nature, the inheritance of China's thousands of years of agricultural civilization, has made it part of our nation's blood.Despite the movement of time and change of things, most of the Chinese people still have it. Antu relocated, and the thoughts of fallen leaves are all rustic performances. On the grassroots level, Chinese society is locality. This is the first sentence of Mr. Fei Xiaotong in this chapter of this chapter.At that time, it was pointed out that Chinese society had an independent social model separated from the local society.Looking at it today, more than sixty years have passed. With the continuous expansion and liquidity of migrant workers, the surge in the number of migrant workers, although China is still an agricultural -oriented country, is being socialized.Modernization.
第一章里，作者从“土气”嵌入分析，中国人的农业本性土性是因为不流动而，生的，因此，乡土社会的生活是富于地方性的他们的生活范围，有地域和空间的限制。由于生活的固定结成了稳定封闭的邻里关系。这是中国传统社会的又一重要特征，许多中国社会的特征都是由此而来。比如说，中国为什么早在战国就有墨家提出法治社会的观念，但是两千年了中国为什么还是人治社会？就是因为这种人际关系的局限性和邻里的熟悉性。
In the first chapter, the author embeds the analysis from "rustic" that the Chinese people’s agricultural nature is born because of non -flowing. Therefore, the life of the local society is rich in local life, with geographical and space.limits.Because the fixation of life has formed a stable and closed neighborhood relationship.This is another important feature of traditional Chinese society, and many Chinese society comes from this.For example, why China has the concept of the Mo family as early as the Warring States Period, but why is China still governing the society for two thousand years?It is because of the limitations of this interpersonal relationship and the familiarity of the neighborhood.
第二和第三章讲，当时一些人提倡文字下乡，很多人认为乡下人对于但是费老认为不应该这么说，乡下人不是这里上班，只是知时上的不足，更确切的说，是知识结构的不一样，他们的知识足以应付他。
Chapter II and Third said that at the time, some people advocated that the text went to the countryside. Many people thought that the countryside thought that Fei Lao should not say that. The rural people are not working here, but the shortcomings at the time of knowing.The knowledge structure is different, and their knowledge is enough to cope with him.
文字既不是乡土社会的基础，本来就不是乡土社会的本性，人类最初的文字都是庙堂性的，都是为了记事很崇拜和记录帝王时间，所以不是乡土社会的必要。
The text is neither the foundation of the local society, but it is not the nature of the local society. The original words of human beings are temple nature. They are for the time to remember and record the time of the emperor, so it is not necessary for the local society.
差序格局对不上，人来说是一个比较陌生核心起得迟为了更好地显现出差序格局的特点，作者又引入了西方团体格局的概念，并深入到中西方文化背景是作者认为作为中国核心文化的儒家文化是孔子开始，这种人论及是社会差序格局的渊源，作者进一步只说这种差序格局是一个一根一根诗人联系所构成的网络，这也就是维系着四人的道德滴血，中国人的私信特别重，作者似乎对于儒家，重人伦强调，孝悌准备的一套道德主张是颇有微词的比较推崇西方的团体意识。作者在文中间润德指出，中国的道德和法律都应值得一看所示的对象和自己的关系而加以程度上的绳索。作者显然认为，这种伸缩是不公平不中意的作者在中西文化的对比中，也只是希望能将全力澳门更侧重于讲交情攀关系，其实联系今天的现实生活这种情况依然存在，这也许就是所谓的中国特色吧。
The differential pattern is not right. For people, it is a relatively strange core. In order to better show the characteristics of the tracting pattern, the author has introduced the concept of the Western group pattern and penetrated into the Chinese and Western cultural background. The Confucian culture of Chinese core culture is the beginning of Confucius. This kind of human theory is the origin of social differences. The author further says that this differential pattern is a network of poets one by one. The morals of the four are particularly heavy, and the Chinese people's private messages are particularly heavy. The author seems to be Confucianism and emphasizing that a set of moral propositions prepared by filial piety is a relatively micro -high -elastic sense of western group consciousness. In the middle of the text, Runde pointed out that China's morality and law should be worthy of a rope that the objects shown and their relationships showed. The author obviously believes that this scalability is an unfair authors in the comparison of Chinese and Western culture, and only hopes to make Macau more focus more on the relationship between interaction. In fact, contact with today's real life still exists. It is the so -called Chinese characteristics.
《乡土中国》读后感 篇5
社会学系的同学推荐给我一本费孝通先生的《乡土中国》，费孝通先生是我国社会学和人类学的泰斗，虽然已故，但他的思想仍然在我们学界及社会产生着深远的影响，怀着敬重的心情，我看完了这本书。
The classmates of the Department of Sociology recommend me a "Local China" of Mr. Fei Xiaotong. Mr. Fei Xiaotong is the Thai Dou of Sociology and Anthropology in my country. Although he has been late, his thoughts are still producing in our academic circles and society. The far -reaching influence, with a respectful mood, I read this book.
看完后我感慨这本书与其说是本社会学的著作，不如说是本近代中国社会的缩影与哲学书，它的每句话都富含哲理，让人深思与回味，不禁感慨民国时期学者治学之严谨。这本书以这些方面分别展开，分别是乡土本色、文字下乡、差序格局、私人道德、家族亲友、男女关系、礼治秩序、无为政治、长老统治、家族亲友、血缘地缘、名实分离、欲望需要。我才疏学浅，不知深会其知识于万一，我谨从熟人社会这方面来谈谈我的读后感。
After reading it, I lamented that this book is not so much the work of this sociology. It is better to be the epitome and philosophy of the modern Chinese society. Each of it is rich in philosophy, which makes people think and remember it.Scholars are rigorous.This book is expanded in these aspects, namely the native nature, the text of the text, the poor order pattern, the private morality, the family relatives, the relationship between men and women, the order of ritual governance, the non -governmental rule, the elderly rule, the family of relatives and friends, the geography of the blood, the name of the fame, the fame is separated, and the fame is separated.Desire needs.I only learned shallowly, I do n’t know if I will know my knowledge in case, I would like to talk about my post -reading feeling from the aspect of acquaintance society.
费先生认为，中国传统社会是一个熟人社会，其特点是人与人之间有着一种私人关系，人与人通过这种关系联系起来，构成一张张关系网。所以，熟人社会又可以称之为“关系社会”、“背景社会”。在乡土社会这样的“熟人社会”中，法律是无从发生的，因为“大家是熟人，打个招呼就是了，还用得着多说么？”只有在现代社会中，由于社会变迁，人们在较大的环境中活动，各人不知道各人的底细，都是陌生人，所以要讲个明白，也才需要画个押、签个字，也由此，法律才有产生的必要。在此基础上，费先生概括了熟人社会的一些特点和要素，诸如：维系着私人的道德、家族、礼治秩序、无讼、无为政治、长老政治、血缘和地缘等等。
Mr. Fei believes that traditional Chinese society is a acquaintance society, which is characterized by a private relationship between people. People are connected through this relationship to form a relationship network.Therefore, acquaintance society can also be called "related society" and "background society".In the "acquaintance society" like a local society, the law cannot happen, because "everyone is an acquaintance, just say hello, and use it to say more?" In modern society, dueIn a large environment, everyone does not know the details of each person. They are all strangers. Therefore, to tell a clear, you need to draw a bet or sign. From this, the law is necessary.On this basis, Mr. Fei summarized some of the characteristics and elements of acquaintance society, such as: to maintain private morality, family, ritual order, no lawsuit, inaction politics, elder politics, blood and geography, and so on.
因“背景”和“关系”是“熟人社会”典型话语的缘故，所以有人把“熟人社会”亦称之为“关系社会”、“后门社会”。“熟人社会”强调的是人治而不是法治，办事大多凭人与人之间关系的生熟程度、感情深浅程度，关系越亲密就越有可能被中心成员用来实现其“利益目标”，在这里责、权、利的界线较为模糊，他人的权利容易被侵犯，在公共事务中则容易发生论资排辈、任人唯亲等等。
Because "background" and "relationship" are typical words of "acquaintance society", some people also call "acquaintance society" as "related society" and "backdoor society".The "acquaintance society" emphasizes that people are governing rather than the rule of law. Most of them do things with the degree of maturity and depth of relationships between people.The boundaries of responsibility, power, and profit here are relatively vague. The rights of others are easily violated. In public affairs, it is easy to discuss seniority, just relatives, etc. in public affairs.
费先生认为“熟人社会”运行的基础是信用和规则。但是，并不一定是从“熟悉得到信任”，真正能够让人产生信任感并且促使规则形成的是“自己人认同”。因“内部化机制”的无形和有形的存在与制约，人情往来使得面子、信任、规则等在“熟人社会”内部发挥作用，并且成为熟人社会一个恒定的规则。
Mr. Fei believes that the foundation of "acquaintance society" is credit and rules.However, it is not necessarily from "familiarity with trust". It can really make people feel trust and promote the formation of the rules.Due to the intangible and tangible existence and restrictions of the "internal mechanism", human relationships make face, trust, and rules in the "acquaintance society", and become a constant rule for acquaintance society.
中国历来是一个“人情社会”，注重“礼尚往来”，有时甚至是礼大于法，这也是“熟人社会”盛行的原因之一。其实熟人社会在当今的中国体现在方方面面。从为子女求职就业到医院寻医问诊，从买票买号到行政审批，从同学聚会到同乡老乡会。可以说“熟人社会”的影子在乡土中国简直是无孔不入，托人、找人之风盛行，的确熟人社会给人们的感觉就是熟人好办事，熟人办事放心，事情容易解决。
China has always been a "human society", focusing on "rituals", and sometimes even more rituals than the law. This is one of the reasons why "acquaintance society" prevails.In fact, acquaintance society is reflected in all aspects of China today.From applying for employment for children to seek medical treatment, from buying tickets to administrative examination and approval, from classmates to the fellow villagers.It can be said that the shadow of "acquaintance society" is simply pervasive in China. The wind of trust and finding people is prevalent. Indeed, acquaintance society feels that acquaintances are good at doing things, acquaintances are assured, and things are easy to solve.
在我们建设法治社会的今天，毫无疑问，这种“关系社会”的行为模式已经阻碍了我国现代化的进程和市场经济的发展。
In today's construction of a rule of law society, there is no doubt that this "related society" behavior model has hindered the development of my country's modernization and the development of the market economy.
首先，它弱化了“法治”的功能，以“关系”代替“契约”，“熟人”的“情感”代替了法律的威严，很容易使得社会正义和公平的天平在“人情”中发生倾斜，“人情网”对制度执行的干扰，是无法回避的社会现实。其次，以“人情”代替“竞争”，淡化了“竞争”的激励，将亲情、交情、友情这种温情脉脉的手段移植到管理企业、管理国家、管理社会中来，导致经济管理中丧失了“利润”的冲动，社会管理丧失积极性和创造性的激励。更为严重的是，它还可能引发社会xx，社会风气的败坏。因此，“熟人社会”的过分发育，是对法治社会的腐蚀、市场经济的摧残、和谐社会的瓦解。
First of all, it weakened the function of "rule of law", replaced the "contract" with "relationship", and the "emotion" of "acquaintances" replaced the majesty of the law.The interference of "Human Love Network" for the implementation of the system is an unavoidable social reality.Secondly, with "human feelings" instead of "competition", it dilutes the "competition" incentives, and transplants the warmth of affection, interaction, and friendship into management enterprises, management countries, and management society, which has caused economic management to lose "The impulse of profit, the enthusiasm and creativity of social management.What's more, it may also cause social XX and social atmosphere.Therefore, the excessive development of "acquaintance society" is the corrosion of the society of rule of law, the destruction of the market economy, and the disintegration of the harmonious society.
费先生认为，只有在现代社会中，由于社会变迁，在越来越大的社会空间里，人们成为陌生人，由此法律才有产生的必要。因为只有当一个社会成为一个“陌生人社会”的时候，社会的发展才能依赖于契约和制度，人与人之间的交往才能通过制度和规则，建立起彼此的关系与信任。也就是说，只有当社会发展到“生人社会”时，熟人社会才会被打破。但是，仅靠社会的自身发展，“生人社会”的形成将会变得漫长而不可期待。我们必须通过建立一系列的制度来推动“生人社会”的形成。
Mr. Fei believes that only in modern society, due to social changes, in an increasingly larger social space, people become strangers, and the law is necessary.Because only when a society becomes a "strangers society", the development of society can depend on contracts and systems, and the interaction between people can build relationships and trust through systems and rules.In other words, only when society develops into a "life society" can acquaintance society be broken.However, by the development of society alone, the formation of "life society" will become long and unavoidable.We must promote the formation of a series of systems by establishing a series of systems.
首先，要健全民主法制。民主法治是现代政治文明的重要特征，也是经济发展、政治稳定、社会和谐、人民幸福安康的重要保障。熟人社会是不需要民主和法治的。因为一旦按照民主的程序和法治的原则办事，熟人社会的熟人关系、潜规则等就会成为多余。所以，打破熟人社会，首先就是要实现民主法治。而要实现民主法治，首先要有透明的制度，要有非“是”即“否”的处理标准和健全有力的监督机制，不给层层“关卡”留下漏洞，不为建立关系网埋下了伏笔。
First, we must improve the democratic legal system.Democratic rule of law is an important feature of modern political civilization, and it is also an important guarantee for economic development, political stability, social harmony, and people's happiness.Mother -in -law society does not require democracy and the rule of law.Because once the procedures of democracy and the principle of the rule of law, the acquaintances and hidden rules of acquaintance society will become superfluous.Therefore, to break the acquaintance society, first of all, it is necessary to realize democracy and rule of law.To achieve democracy and the rule of law, we must first have a transparent system. There must be a "yes", that is, "no" processing standards and a sound and powerful supervision mechanism.Drop the foreshadowing.
其次，建立和完善权力监督制约机制。在熟人社会里，一方面人们认为公共权力可以为所欲为，xx，致使行政行为商品化。另一方面也为那些觊觎通过权钱交易、权情交易达到个人牟利目的人提供了机会，满足了他们不断膨胀的私欲。熟人社会与权力私用的关系，决定了必须加强对公共权力的制约与监督，建立和完善权力监督制约机制，使公共权力不能也不敢用于处理私人事务和谋取私利，从而在源头上割断熟人社会与公共权力的联系，使熟人社会回归于民间，同时也使公共权力真正用之于处理公共事务。
Secondly, establish and improve the mechanism of supervision and supervision.In the acquaintance society, on the one hand, people think that public power can do whatever they want, XX, causing administrative acts to commercialize.On the other hand, it also provides opportunities for those who have achieved personal profits through power, money transactions and power transactions, and satisfy their expansion of selfish desires.The relationship between acquaintances and power and private use determines that the restrictions and supervision of public power must be strengthened, and the mechanism of supervision and supervision and restrictions in power supervision must be established, so that public power cannot be used to deal with private affairs and seek private interest, so as to cut off the source to cut off the sourceThe connection between acquaintance society and public power make acquaintance society return to the people, and at the same time, public power really uses it to handle public affairs.
再次，建立和完善公民权利保障机制。公民权利的保障是限制公共权力滥用的有效手段，没有公民的个人权利，公民就无法在社会中获得应有的地位，也就不可能建立起“陌生人社会”。
Third, establish and improve the mechanism of citizenship rights.The protection of citizen rights is an effective means to restrict the abuse of public power. Without the personal rights of citizens, citizens cannot obtain their due position in society, and it is impossible to establish a "stranger society".
《乡土中国》读后感 篇6
我们是不是经常给一些国家或是民族贴上标签？比如战斗民族俄罗斯、开挂民族印度。而当谈到我们自己的标签时，知乎上的一个答案很有趣。我们天生爱种菜。我们的外交官在非洲大使馆种菜，维和部队自己种菜，中国小区的周边空地也常常变为菜地。
Do we often label some countries or ethnic groups?For example, Russia in the fighting nation, opening the nation India.When talking about our own labels, a answer on Zhihu is very interesting.We are born to love breeds.Our diplomat grows vegetables in the African Embassy, and the peacekeeping troops grow vegetables themselves. The surrounding spaces around the Chinese community often become vegetable land.
正是看到这个答案，深感认同，我才开始阅读《乡土中国》。费孝通老先生所作的《乡土中国》是人文社科经典之一。对当今中国社会、人际关系、人文有很重要的启示价值。
It was when I saw this answer and deeply agreed that I started reading "China".The "Local China" made by Mr. Fei Xiaotong is one of the classics of humanities and social sciences.It has a very important inspiration value for today's Chinese society, interpersonal relationships, and humanities.
一、为了生存而追求稳定
1. Pursue stability for survival
传统社会中，中国人耕地劳作，靠地吃饭，安土重迁。所以我们抗拒流动性而追求稳定性，在我们找工作，找对象时，长辈们是不是对我们说的都有稳定性呢？
In traditional society, the Chinese cultivation land is working, eating on the ground, and relocating to the land.So we resist liquidity and pursue stability. When we are looking for a job, when we look for objects, do the elders say to us?
二、稳定造就熟人社会
2. Stable creation of acquaintance society
在我们拜访亲戚，邻居的时候，敲门。主人问：“谁啊？”经常听到这样的答案：“我。”熟人社会里，我们可以让对方用声音判断我是谁。
When we visited relatives and neighbors, knocked on the door.The owner asked, "Who?" I often hear such an answer: "I." In the acquaintance society, we can let the other party judge who I am.
三、熟人社会的人际关系：差异格局
Three, interpersonal relationships of acquaintance society: Differential pattern
我们在介绍一个人时会说他是我朋友、我同学，强调这个人与我们的关系。这种关系用费先生的比喻来说，一个人是水波圈的中心，其他人根据和这个人的亲疏程度分别分布在一层一层圈的不同圈层上。根据势力的强弱，这个圈可伸缩自如。比如在《红楼梦》中的贾家大院宏盛时能有关系的亲戚都攀关系。而当后来衰败时。只剩下几个人，所以中国人常说，世态炎凉。
When we introduce a person, we will say that he is my friend and my classmates, emphasizing the relationship between this person and us.In terms of the metaphor of this relationship, one person is the center of the water wave circle. Others are distributed on different circles of the circle according to the degree of relatives of this person.Depending on the strength of the forces, this circle can be expanded freely.For example, in the "Dream of Red Mansions", relatives who can have a relationship with the time when the Jia family courtyard can be related.And when it declined later.There are only a few people left, so the Chinese often say that the world is cold.
四、礼崩乐坏，无所适从
Four, the ritual collapse and the disappointment
在这样的熟人关系里，人与人之间的关系是靠传统来维持的。人们之间的行为准则，是上几辈所留下来的，你不用去思考为什么，只需照做就是了，这就是传统。而在现今变迁很快的社会，传统是无法维持的。所以出现了很多礼崩乐坏的现象。其实这说明有些传统的确不适合当今社会。
In such an acquaintance relationship, the relationship between people is maintained by tradition.The code of behavior between people is left by the previous generation. You don't need to think about why, just do it, this is tradition.In the society that changes fast today, traditions cannot be maintained.Therefore, there are many phenomena of ritual collapse.In fact, this shows that some traditions are indeed not suitable for today's society.
我们每个人都有农耕社会的文化基因，同时又接受了现代教育，民主意识、法律意识越来越强，人们之间的观念差异很大。我们和社会一样矛盾。
Each of us has cultural genes of farming society, and at the same time, we have received modern education. Democratic consciousness and legal awareness are getting stronger and stronger, and the concepts between people are very different.We are as contradictions as society.
五、两性关系
Five, Both the Relations
“恋爱是一项探险是对未知的摸索，这和友谊不同，友谊是可以停止在某一种程度上的了解，恋爱却是不停止的。恋爱是追求这种企图并不以实用为目的，是生活经验的创造，也可以是生命意义的创造。恋爱的持续依赖于推陈出新。”这是费老先生对两性关系的一种畅想，但他也知道，在传统社会中，这种关系是不可能存在的。传统社会更提倡两性关系是一种被安排的、不必发生激烈情感的关系。即是“包办婚姻”。
"Love is an adventure is an unknown exploration. This is different from friendship. Friendship can stop understanding to a certain extent, but love is not stopped. Love is the purpose of pursuing such an attempt.It is the creation of life experience, and it can also be the creation of life meaning. The continuous dependence of love depends on the new. "This is a kind of imagination of Mr. Fei's relationship with the sexual relationship, but he also knows that in traditional society, this relationship is not in this relationship.possibly exists.Traditional society also advocates that the relationship between gender is a relationship that is arranged and there is no need to have intense emotions.That is, "inclusive marriage".
这些都让我对传统社会有了很深刻的了解，在我的脑中形成了目前中国人很多行为的原因，很有时代价值和借鉴意义。
These have given me a deep understanding of the traditional society. In my mind, there are many reasons for the Chinese behavior in my mind. It has the value and reference significance.
《乡土中国》读后感 篇7
《乡土中国》我没有读之前心里就想乡土中国是一种以怎么样的形式反映出来的当时的时代背景，当我读完了《乡土中国》之后给我的答案是脑袋里出现一幅画面里面有的父亲和母亲辛勤劳动的背影和我家乡父老乡亲他们在田地里播种辛勤劳动的画面呈现在我的眼前，泪水悄悄的滑落下来打湿了我的衣服我开始想家人以及家乡的人民和山山水水了。虽然农村没有像城市那么的繁华但有宁静清新的空气有朴素人民，灿烂的微笑待人友善，他们懂得珍惜生活和努力创造财富。
"Local China" I thought about the background of the time that China was in what form was reflected in what form before reading. When I finished reading "China China", the answer to me was a picture appearing in my head.Some father and mother's hard work and my hometown father and folks were presented in front of my eyes in the field. Tears quietly slipped down and wet my clothes.Landscapes.Although the countryside is not as prosperous as the city, there are quiet and fresh air and simple people, and they are friendly to others. They know how to cherish life and work hard to create wealth.
费孝通先生的《乡土中国》给我们打开了认识中国农村的一扇大门。
Mr. Fei Xiaotong's "China" opened a door to knowing rural China.
有人也许以为这本书写的早了，对于现在的情况很不实用，我觉得倒不是。这本书的理论价值到现在还闪烁着光辉。至少到现在为止我还没有读过哪本社会学的著作在理论和语言上胜过这本薄薄的小书。
Some people may think that this book is early, and it is not practical about the current situation. I don't think it is.The theoretical value of this book is still glorious.At least so far, I haven't read any sociological work in theory and language better than this thin book.
有人认为费孝通在这本书最主要是提出了，"礼治秩序"及其"差序格局"这两个概念。我倒是觉得他的最大成果是把乡土中国的根子挖出来了，指出来为什么我们最近百年的变迁会如此之艰难。
Some people think that Fei Xiaotong is proposed in this book.I feel that his biggest achievement is to dig out the root of the country in China, pointing out why our recent century changes will be so difficult.
何为乡土中国？它的特性是什么？先生在第一篇已经很好指出来了。比如他就说中国乡下人多，"土"就是他们的特性，当然土气不是贬义词，靠土地谋生的乡土社会很大程度是很稳定的，即使战乱迁移的也不是社会的主流。他也顺便比较和美国的不同，指出我们是聚村而居，并且保持自己的生活隔离，结果就形成了地方性，保持孤立的社会圈子。同时村落里面大家都是特别熟习，就成了没有陌生人的社会。在没有陌生人的社会，法律其实处于次要的可有可无的地位，大家都能得到从心所欲而不逾规矩的自由，大家重视是信用而不是法律。当然在我们现在这个处处都成了陌生人的社会，土气就成了骂人的话，那些礼俗也逐渐被法律所代替。
What is the local China?What is its characteristics?The first article is very good at pointing out.For example, he said that there are many people in China. "Turkey" is their characteristics. Of course, rustic is not derogatory words. The local society where land is made to make a living is very stable. Even if the war migration is not the mainstream of society.By the way, he is also different from the United States. He pointed out that we live in the village and keep our lives isolation. As a result, we form localities and maintain an isolated social circle.At the same time, everyone in the village is particularly familiar, and it has become a society without strangers.In a society without strangers, the law is actually in a secondary status. Everyone can get the freedom of freedom from their hearts and not exceeding the rules. Everyone pays attention to credit rather than laws.Of course, we have become a society of strangers everywhere, and rusticity becomes a curse, and those etiquettes are gradually replaced by law.
他在谈论文字下乡的问题里面，他认为，在乡村社会很大程度上是不需要文字的，经验的传播往往是手把手的教，在一个地区住的几百年，世世代代面临的问题很大程度都是一样的，解决的办法都是一样，不需要什么理论，什么创新。当然先生在这两篇文章里面分析很多，也很深刻。
He is talking about the problem of the text to the countryside. He believes that there is no need for text in rural society. The spread of experience is often a hand -held teaching.It is the same extent. The solution is the same. It does not require any theory and innovation.Of course, there are a lot of analysis in these two articles and deeply.
"差序格局"是费先生的独创，在书中，他打了个比方，将西洋的"团体格局"和中国的"差序格局"区分开来：西洋的社会有些像我们在田里捆柴，几根稻草束成一把，几把束成一捆，几捆束成一挑，每一根柴在整个挑里都属于一定的捆、扎、把；而中国的社会格局不是一捆一捆扎清楚的柴，而是好像把一块石头丢在水面上所发生的一圈圈推出去的波纹，每个人都是他社会影响所推出去的圈子的中心。
The "differential order pattern" is the original creation of Mr. Fei. In the book, he made an analogy to distinguish the Western "group structure" and the "differential order pattern" in China:Chai, a few straws are bundled, a few bundles of one bundle, a few bundles of bundles, each firewood is a certain bundle, tie, and handle in the entire pick; and the social structure of China is not a bundle of a bundle and a clear stagnation clearly.The wood, but it seems that the ripple pushed out of a circle of stones on the water surface is the center of the circle that he pushed out of his social influence.
通过这个比喻，费先生把中国传统社会的特点形象具体地表现出来了：
Through this metaphor, Mr. Fei specifically expressed the characteristics of traditional Chinese society:
首先是执行私人道德。"私"的毛病在中国的乡土社会中实在是一个较为严重的弊病，"事不关己，高高挂起""个人自扫门前雪，莫管他人物上霜"就可以显现这点。而在西洋的团体格局中，道德的观念是建立在团体和个人的关系上的，团体是超于个人的存在。其次是判断标准的随机性。中国社会富于伸缩的社会圈子会随着势力的大小而变化，对于不同的环境和人事，自然就会有不同的对待方法，我们往往讲的是攀关系，讲交情。而西洋社会将的是权，社会对每个人是公道的人对人遵守的是一样的规则，就是要互相尊重权利，而团体对个人也必须保障这些个人的权利。再次就是模糊的社会组织的界限。比如在书中提到的关于"家庭"的概念，在中国，"家庭"这词是含糊得很，可以是自己和太太，可以是加上孩子，还可以是加上其他的伯叔侄子之类的。而在西洋社会，"家庭"就是指他以及妻子，未成年的孩子，明确得很。最后就是社会结构的层次化。中国的传统社会向来就是阶级社会，上下级关系的明确规定，使得社会层次分明，乡土中国的社会网络是由等级差别的。而在团体格局中，人是平等的，是被一视同仁的。
The first is to execute private ethics. The problem of "private" is really a serious disadvantage in China's local society. "It doesn't matter if you don't care about it. Essence In the Western group pattern, the concept of morality is based on the relationship between groups and individuals, and the group is more than individual existence. The second is the randomness of judging standards. Chinese society that is full of scalable society will change with the size of the power. For different environments and personnel, there will naturally be different methods of treatment. We often talk about climbing relationships and intersection. Western society will be power. The society is fair to everyone to obey the same rules to others, that is, to respect each other's rights, and the group must also protect the rights of these individuals. Once again, the boundary of the vague social organization. For example, the concept of "family" mentioned in the book, in China, the word "family" is very vague. It can be yourself and his wife, you can add children, or other uncle and nephew some type of. In Western society, "family" means that he and his wife, a minor child are very clear. Finally, the hierarchicalization of social structure. China's traditional society has always been a class society, and the clear stipulation of superiors and subordinates has made social levels clear, and the social network of local China is different from hierarchy. In the group structure, people are equal and are equal.
中国传统的乡土社会在向工业社会发展的过程中，城市化的过程中受到了很大的冲击。礼治秩序的全面打破，血缘和地缘的分离，剧烈的社会变迁，使得人们不再圈定在一定的范围内，而是更加迅速地流动，这就导致了更多的乡土本色被花花世界所淹没。
In the process of the development of the traditional Chinese society in the development of the industrial society, the urbanization process was greatly impacted.The comprehensive break of the order of ritual governance, the separation of blood and geography, and severe social changes have made people no longer be determined within a certain range, but also flowing more quickly, which leads to more rustling colors.
当然，中国的本质还是乡土的，即使她从"农业大国"到"工业大国"。中国人骨子里的私德是不会一下子消失的，却反而有一种加重的趋势，社会上盛行的"各走各路"的风气使得这个社会更加地冷漠。中国的五千年文化是孕育于农业文明中的，中国人身上的"泥土味"是不会失去它的香气的，所以老有一些"城市人"在那里鄙视"乡下人"，那就有点可笑了。
Of course, the essence of China is still rustic, even if she from "agricultural country" to "industrial power".The private virtues in the bones of the Chinese will not disappear at once, but there is a trend of worsening. The atmosphere of "walking and making different ways" in the society makes this society more indifferent.China's 5,000 -year culture is bred in agricultural civilization. The "soil smell" of the Chinese will not lose its aroma, so there are some "urban people" who despise "rural people" thereIt's ridiculous.
以上是本人看完《乡土中国》后的一些想法，其实看完《乡土中国》之后有许多的感想，但又不足以成文，所以只将能成文者呈现出来了。
The above is some of the thoughts after reading "China China". In fact, there are many feelings after watching "China China", but it is not enough to write, so it only presents the writer.
《乡土中国》读后感 篇8
费孝通先生说，“从基层上看去，中国社会是乡土性的”。
Mr. Fei Xiaotong said, "From the perspective of the grassroots, Chinese society is locality."
从古至今，农民人口在社会总人口中比重是很高的，农民对社会的进步发展也作出了极大贡献。
From ancient times to the present, the proportion of farmers' population in the total population of society has been very high, and farmers have made great contributions to the progress of society.
作为一名从农村走出来的学生，我感到无比骄傲。
As a student who came out of the countryside, I was extremely proud.
以前对自己生活的村子没有太多感想，在读完《乡土中国》后再去回想，乡土社会果然都是大同小异的。
In the past, I didn't feel much about the village where I lived. After reading "China China", I thought about it. The local society was really similar.
在农村生活，土地就是命根子，也正是那些广袤的土地养活着一代又一代的中国人。
Living in rural areas, land is the roots of life, and it is the vast land of Chinese people.
小的时候跟随父母到田里去播种或者收割，印象最深的是刮开盖好的薄膜种玉米籽，再就是在秋收时节抱麦子。
When I was young, I followed my parents to sow or harvest in the field. The most impressive was to scrape the covered film corn seeds, and then hug wheat in the autumn harvest season.
在北方，割麦是农活里最苦最累的活，农民割麦的姿势用“面朝黄土背朝天”来形容最恰当不过，母亲心疼我，没有让我割过麦穗，于是我开始找寻新的“营生”——挖苦菜。
In the north, cutting wheat is the hardest and most tiring job in farm work. The pose of farmers' cutting wheat uses "facing the loess to the back of the sky".New "Camp Life" -Digging of bitter vegetables.
现在想来，土地真的好神奇，你播种它会生长，你不播种它也生长。
Now I want to come, the land is really amazing, you will grow, you will grow, and you do not sow it.
苦菜就是那种自然生长的植物，挖它并不费事，田地里到处可见，不一会儿就能挖一小筐，带回家后用水淘了就能吃。
Bitter dishes are the kind of naturally growing plant. It is not necessary to dig it. It can be seen everywhere in the field. After a while, you can dig a small basket. After taking it home, you can eat it with water.
“非典”那年，母亲不信任小卖部的菜种，我就天天出去挖，那段时间家里足足吃了一个月的苦菜。
In the year of "SARS", my mother did not trust the vegetable species of the small sale department, so I went out to dig every day. During that time, the home had been eating bitter dishes for a full month.
在乡下，生活好像不用怎么花钱，吃的自己都可以种，家家户户都有一口井，梨树、沙枣树什么的也都有，柴火有葵花杆子和玉米棒棒，逢年过节的时候买些糖果、穿件新衣裳就是了。
In the countryside, there is no need to spend money in life. You can plant themselves. Every family has a well. There are also nobel trees and jujube trees. The firewood has sunflower rods and corn sticks.Some candy and new clothes are just.
可见，土地孕育了多少生命，人们聚村而居确有一定道理。
It can be seen that how many lives have gathered in the land, people gather in the village and live in a certain reason.
费孝通先生分析说，中国农民聚村而居的原因大致说来有下列几点：一、小农经营每家耕地的面积小，所以聚在一起住，住宅与耕地不会距离得过远；二、因水利灌溉的需要，他们聚在一起住，合作起来比较方便。
Mr. Fei Xiaotong analyzed that the reason why Chinese farmers lived in the village roughly said that the following points were: 1. The area of small farmers operating the area of each arable land was small, so living together, the residential and cultivated land would not be too far away;Second, due to the need to irrigate water conservancy, they gather together, and it is more convenient to cooperate.
三、为了安全，人多了容易保卫。
Third, for safety, more people are easy to defend.
四、土地平等继承的原则下，兄弟分别继承祖上的遗业，使人口数量在一个地方一代一代地增长，成为相当大的村落。
Fourth, under the principles of land equality inheritance, the brothers inherit the heritage of the ancestors, so that the population has increased in one generation and one generation, becoming a considerable village.
我生长的村子是由第二点和第三点决定的，因为我们那里没有农场，也不是以姓氏命名的村落，人们聚居一起除了是种习惯外就是合作的需要，村子里称为“变工”。
The villages I grow up are determined by the second and third points, because there are no farms there, nor is it the village named after the surname."".
尤其是在打麦场、绞玉米和刨籽瓜时节，由于每家的劳力有限，人们会就近叫着乡邻一起做工，效率也高，今天一起去张三家打麦子，后天再去李四家刨籽瓜，也就是“变工”。
Especially during the season of wheat fields, twisted corn and plane seedlings, due to limited labor of each family, people will call the neighbors to work together, and the efficiency is also high. Today, I go to Zhang Sanjia to fight wheat, and then go to Li Sijia planed the day after tomorrow.Seed melon, that is, "change work".
这里没有任何商业行为，人们似乎约定俗成了某种共同遵循的规则，认为这样做是理所当然的，因为这是一个没有陌生人的社会。
There are no business behaviors here. People seem to have agreed to become a commonly followed rule, thinking that this is taken for granted, because this is a society without strangers.
社会学里分出两种不同性质的社会：一种并没有具体目的，只是因为在一起生长而发生的社会；一种是为了要完成一件任务而结合的社会。
There are two different natures of society in sociology: one does not have specific purposes, just a society that occurs because of the growth of together; one is to complete a society that combines a task.
前者是礼俗社会，后者是法理社会。
The former is a etiquette society, and the latter is a legal society.
乡村属于前者，费孝通先生在书中说道，乡土社会是靠亲密和长期的共同生活来配合各个人的相互行为，社会的联系是长成的，是熟习的，到某种程度使人感觉到是自动的。
The countryside belongs to the former. Mr. Fei Xiaotong said in the book that the local society is based on intimate and long -term common life to cooperate with each other's mutual behavior.It is automatic.
只有生于斯、死于斯的人群里才能培养出这种亲密的群体，其中各个人有着高度的了解。
Only born in Sri Lanka can cultivate this intimate group, each of which has a high understanding of each other.
我无比庆幸自己的童年能在乡村度过，和我同龄的一代都是村子里的爷爷奶奶、叔叔阿姨看着长大的，整个村子里的人都知道我，我也认识整个村子里的人，而父母这一辈的人基本上都是称兄道弟，平时见面都会很亲切地打招呼。
I am extremely fortunate that my childhood can spend the country in the countryside. The generation of the same age as my old age is the grandparents, uncle and aunt in the village, and the people in the village know me. I also know the people in the whole village.The parents of parents are basically called brothers and brothers, and they usually say hello to meeting.
乡村里的人都是彼此熟悉的，熟悉是长时间、多方面、经常的接触中所发生的亲密感觉。
People in the countryside are familiar with each other, and they are familiar with the intimacy that occurs in long -term, multi -faceted, and frequent contacts.
现代都市最缺少的也就是这种感觉，门对门的邻居尚且不认识，更何况楼里和小区的人，于是，在乡土的本色里开始产生出陌生的社会。
The most lacking of modern cities is this feeling. The neighbors of the door do not know the door to the door, not to mention the people in the building and the community. Therefore, in the true nature of the country, a strange society began to produce.
学者将东西方人民的性格作比较，说在西方社会争的是权利，而在我们的社会却是讲交情。
Scholars compare the personality of the Eastern and Western people, saying that they are fighting for rights in Western society, but in our society, they are talking about friendship.
对于这个问题，也要从乡土社会入手，它是孕育所谓现代人的摇篮，现代人最根深蒂固的共性是从乡土里带来的，也是影响中国千年的儒家文化造成的。
Regarding this issue, it is also necessary to start with a local society. It is a cradle of so -called modern people. The most deep and ingrained commonality of modern people is brought from the countryside, and it is also caused by the Confucian culture that affects China for thousands of years.
中西方的主要区别就是差序格局的不同，也即群己、人我的界限划法问题。
The main difference between Chinese and Western is the different order pattern, which is the issue of the boundary of the group and the person.
西方人看重的是团体，而且公私分明，中国人则不然。
Westerners value groups, and public and private are clearly divided, and Chinese people are not.
就拿“家”来说，是最能伸缩自如的了。
Take "home", it is the most retractable.
“家里的”可以指自己的太太一个人，“家门”可以指伯叔侄子一大批， “自家人”可以包罗任何表示亲热的人。
"Home" can refer to his wife alone.
自家人的范围是因时因地可伸缩的，大到数不清，甚至天下可成一家。
The scope of the family can be expanded due to the time, which is not clear, and even the world can be one.
每个人都有一个关系网，好像把石头丢在水面上发生的一圈圈波纹，里层是和自己最亲近的人，然后就是各种交情程度不同的人们了。
Everyone has a relationship network. It seems that a circle of ripples that happen to the water on the water. The inner layer is the person closest to themselves, and then people with different degrees of friendship.
中国的本色是乡土，而现在的主流是争相到城里立足，一些人是因为土地的有限接纳不了村里人口的增长，另一些人则是赶时髦。
The true nature of China is local, and now the mainstream is to fight for the city. Some people cannot accept the growth of the village because of the limited land, and others are fashionable.
乡土社会发生了变迁，从血缘结合转变到地缘结合是社会性质的改变，也是社会史上的一个大转变。
The local society has changed. From the combination of blood to the geographical combination, it is a change in social nature, and it is also a major change in social history.
就像费孝通先生在结尾所说的，乡土社会是靠经验的，他们不必计划，因为在时间过程中，自然替他们选择出一个足以依赖的传统的生活方案。
As Mr. Fei Xiaotong said at the end, the local society rely on experience. They do not need to plan, because in the process of time, they naturally choose a traditional life plan that they can rely on.
如此，希望土地依然是大自然哺育生命的土地，希望乡村的生活更加美好！
In this way, I hope that land is still a land that nurture life, and I hope that the life of the countryside is better!
《乡土中国》读后感 篇9
不经一番寒彻骨，怎得梅花扑鼻香？面对这一部学术性巨著，虽费老先生用通俗易懂的文字向我们解释了乡土社会的一系列特点，但第一次接触这类读物的我们，过程无疑是艰难的，但在这样艰难且充实的过程中，读完后的我们心中无不豁然开朗。
How can I get plum blossoms without any cold bones?In the face of this academic masterpiece, although Mr. Fei Lao explained a series of characteristics of the local society in the text that is easy to understand, the process of the first contact with such reading is undoubtedly difficult, but in this way, but in this wayDuring the difficult and fulfilling process, we all suddenly and cheerful in our hearts.
《乡土中国》在开篇中提到：“从基层上看去，中国社会是乡土性的。"很多城市中的人看不起乡下人，称他们“乡巴佬”“土老帽”，浑身土气，又傻又落后。而在费孝通先生看来，我们眼里的乡下人的土气恰是他们依靠土地生存最好的证明。然而，在一代又一代地耕作中，虽然土地面积在不断扩大，但他们的劳作模式却丝毫没有发生改变。在这里，费老先生还举了一个很有意思的例子。在蒙古的一个小村里，村民的语言完全没有受到蒙古语的任何影响，而且村子里的姓氏也几乎没有发生过变化，中国几千年来的农耕文明就被像这样的村民延续下来，这样一代又一代重复着几近一样的生活，也就形成了“熟人的社会”。在这样的社会中，重复就变成了中国真正的乡土本色。每个人都遵循着上一代的生活模式，打理好自家的几亩薄田，遇到大型工作如秋收农忙时大家就团结协作。
"Local China" mentioned in the beginning: "From the perspective of the grassroots level, Chinese society is local." People in many cities look down on rural people, calling them "native boss" and "old hat". Also behind. In Mr. Fei Xiaotong's view, the rustic rustic in our eyes is exactly the best proof of their land survival. However, in generation of farming, although the land area is expanding, their labor model has not changed at all. Here, Mr. Fei also gave a very interesting example. In a small village in Mongolia, the language of the villagers has not been affected by Mongolian, and the surnames in the village have almost no change. The farming civilization in China has been continued by villagers like this. Such a generation of generations. Another generation of duplicate life has formed a "acquaintance society." In such a society, duplicate has become the true local character of China. Everyone follows the life model of the previous generation, takes care of their own few acres of thin fields, and when they encounter large -scale jobs such as autumn harvesting farmers, they will unite and cooperate.
而正是因为这样的熟人的社会”，使每个人对彼此都知根知底，形成了许多约定俗成、带有浓厚乡土气息的行为。这样就导致乡下人做事不讲法律，只讲老祖宗留下来的规矩和传统礼仪，也就形成了礼治秩序。
It is precisely because of this kind of acquaintance's society. "Everyone knows that they know each other and have formed many acts that have a strong sense of vulgar and strong rustic atmosphere.With traditional etiquette, the order of etiquette is formed.
在这样乡土气息浓厚的熟人社会里，其背后蕴藏着一种庞大的格局——差序格局。
In such a strong acquaintance society, there is a huge pattern behind it -the differential pattern.
在一个人的社会关系网中，我们身上被贴有各种各样的标签，我们和所有人的联系都是以自己为中心，然后再向外不断幅射，其中辐射的主要关系是夫妻，向两方幅射，愈远愈淡，而费老先生用水圈波纹的性质向我们生动形象地说明了这一点。正是这样水圈波纹似的性质，也造就了以个人为中心的关系网产生的特性——伸缩性极强。这样的关系网既可代表小家庭，例如三口之家，也可代表大家庭，例如四世同堂。而决定这个关系网大小的因素，在于关系网中核心人物的高低。譬如在富有的人家中，以这个富有的人物为核心人物，他越具有群众号召力，关系网就越大；而在以穷人为核心人物的关系网中，就越以人力担保，关系网也就越小。
In a person's social relationship network, we have a variety of labels on our web. Our connection with everyone is based on ourselves, and then continuously shot out. The main relationship of radiation is husband and wife.The farther and lighter to the two sides, and Mr. Fei used the nature of the ripples of the water circle to vividly explain this to us.It is this kind of ripple -like nature that has created the characteristics of a personal -centered relationship -extremely retractable.Such a relationship network can represent small families, such as the family of three or big families, such as the same hall in the fourth generation.The factors that determine the size of the relationship network lies in the height of the core characters in the relationship network.For example, among rich people, with this wealthy character as the core figure, the more he has the appeal of the masses, the greater the relationship network; and in the relationship network with the poor as the core figure, the more human guarantee is guaranteed, the relationship network is also the network.The smaller.
这样水圆波纹的性质也导致大多数人以自我为中心对人、对事进行评判。例如当中心人物犯了错，离他关系越近的就越容易受到牵连，当然也更易对中心人物进行包庇。当然，还有一种非常普遍的现象——夫妻之间的感情十分淡薄。在这样的乡土社会中，夫妻之间的感情不是放在第一位的，生育繁衍，壮大门楣，扩大人脉关系网才是首选。
In this way, the nature of water -round ripples also leads most people to judge people and things with self -centers.For example, in the middle of the center, the closer to his relationship, the more vulnerable to the implication, and of course, it is more likely to cover the central characters.Of course, there is also a very common phenomenon -the feelings between husband and wife are very weak.In such a local society, the relationship between husband and wife is not first, fertility and reproduction, strengthen the gate, and expand the network relationship network is the first choice.
正如我前文中所提到的，想让关系网正常运转，就离不开礼治秩序，在村民中，礼治秩序是合情合理的，而维持礼治的手段，也仅仅在于自己的良心。当时有众多知识分子推行法治，但过程并不顺利。当时中国正处于乡土社会的蜕变过程中，乡土社会延读礼治的习惯过于根深蒂固，而知识分子并不了解乡土社会的特性，仅凭一腔热血就去推行生搬硬套的法律，自然是行不通的。
As I mentioned in the previous article, if you want to let the relationship network running normally, it is inseparable from the order of etiquette. Among the villagers, the order of ritual rule is reasonable and reasonable, and the means of maintaining ritual governance only lies in their own conscience.At that time, many intellectuals promoted the rule of law, but the process was not smooth.At that time, China was in the process of transformation in the local society. The habit of delaying rituals in the local society was too deeply ingrained, and intellectuals did not understand the characteristics of the local society. It was naturally impossible to implement the law of rigidity and rigidity.
当然上文仅是我对《乡土中国》这本书感受最深部分的见解。读完这本书我无不惊异于费老先生勇于实践，敢于探索的精神。费老先生对中国基层社会进行深刻剖析，无疑对社会学及全人类做出了巨大的贡献。而我们从这本书中，学到的不仅是中国乡土社会的一系列特点，更是费老那敢于探索的精神。我相信，有机会我还会将这本书再精读几次的！
Of course, I just feel the deepest part of the book "China".After reading this book, I am surprised that Mr. Fei Lao is courageous and dares to explore.Mr. Fei has a profound analysis of China's grass -roots society, and has undoubtedly made great contributions to sociology and all mankind.From this book, we have learned not only a series of characteristics of Chinese local society, but also the spirit of Toshi's dare to explore.I believe that I will read this book a few more times!
本文地址：《乡土中国》读后感心得范文精彩9篇https://www.ganyrc.com/a/30788.html
猜你喜欢：