Features of the mentality of Chinese society, the specifics of Chinese artistic culture. The difference between the Chinese mentality and the Western one

INTRODUCTION

In the 20th century, theoretical sociology became more systematized, although less connected with the historical conceptualization of modernity; sociological theory reached its highest peak in the 60-80s. XX century. These decades witness its flourishing in many forms, especially, as D. Alexander formulated in 1986, in the form of a “new theoretical movement”, which includes neofunctionalism, P. Bourdieu, A. Giddens, J. Habermas, other authors and directions. Sociological theory tends to blur its boundaries and interact, especially with social theory. The latter is one of the main areas of “creativity”, which includes reflexivity. During this period, the sociology of culture became one of the main areas of research. The subject of this essay is to study the characteristics of China.

CHAPTER 1. FACTORS THAT INFLUENCED THE FORMATION OF CHINA CULTURE

Territory

CHINA (Zhongguo, English China), Zhongguo, the largest state in the East. Asia., whose area is approx. 9528 thousand km², capital Beijing. OK. 3/4 of the state's territory is occupied by mountains (Tibetan Plateau with the highest peak Chomolungma on the border with Nepal, 8848 m; Yunnan - Guizhou Plateau, Karakoram, Tien Shan, etc.), plains occupy only 12%.

The climate in the East is monsoon, from tropical in the South to temperate in the North; in the West it is sharply continental and arid. Exceptional diversity of landscapes: from the icy deserts of the highlands to the northwest. to tropical rainforests in the south and southeast; There are also sandy massifs, semi-deserts (W, NW and central regions), steppes, taiga (N and NE), mixed and deciduous forests (NE, E and mountainous regions). Forests cover approx. 12% of the territory. Diverse fauna.

The population as of 2001 is 1 billion 237.1 million people. (approx. 22% of all inhabitants of the Earth). Chinese (Han) make up 92%; There are also 55 other nationalities: Zhuangs (about 14 million people), Dungans (Hui), Uighurs, Miao, Manchus, Tibetans, Mongols, etc. Main religions: Confucianism, Taoism and Buddhism; to the NW. Islam is also widespread.

Story

Chinese civilization is one of the oldest in the world. According to Chinese scientists, its age may be five thousand years, while the available written sources cover a period of at least 3,500 years.

The following periods are distinguished in the history of China: Xia (ca. XXI-XVI centuries BC); Yin, or Shang (c. XVI-XI centuries BC); Zhou (c. 11th century - 221 BC); Qin (221-206 BC); Han (206 BC - 220 AD); Sango, or the Three Kingdoms (220 - 280); Jin (265-420); Southern period and sowing dynasties (420-589); Sui (589-618); Tang (618-907); period of 5 dynasties and 10 kingdoms (907-960); Song (960-1279); Jurchen Jin Dynasty (1115-1234); Mongol Yuan Dynasty (1279-1368); Ming (1368-1644); Manchu Qing dynasty (1644-1911). In 1912 the Republic of China was proclaimed, on October 1, 1949 - the People's Republic of China. The head of state is the Chairman of the People's Republic of China, the parliament is the National People's Congress, the government is the State Council.

CHAPTER 2. CHARACTERISTICS OF CHINA CULTURE

Characteristics of Chinese culture, religion, language

Culture of China Home to one of the world's oldest and most complex civilizations, China has a history rich in over 5,000 years of artistic, philosophical, and political advancement. Although regional differences provide a sense of diversity, commonality in language and religion binds a culture that is distinguished by such universally significant contributions as Confucianism and Taoism.

With the rise of Western economic and military power over China beginning in the mid-19th century, however, non-Chinese systems of social and political organization gained supporters in China: Sun Yat-sen, Maoism.

Features of the Chinese mentality

- Confucianism

Confucianism is one of the three main religions of China. The beginning of Confucianism is associated with Confucius (551 - 479 BC). IN historical sources Confucius is often called Kunzi, which means teacher Kun, the number of Confucius' students is determined by Chinese scholars to be up to 3000, including about 70 closest ones, but in reality only 26 of his undoubted students can be counted known by name.

The teachings of the original Confucianism, having set as its main principle the desire to live and prosper inherent in every person, dealt only with issues of ethics and politics and did not at all concern metaphysical issues and, in general, everything that cannot be explained by the human mind, but is only assimilated by faith. Belief in the afterlife and the existence of spirits was allowed not because both were considered proven, but only because this belief to a certain extent contributes to the well-being of human life. In accordance with this, the requirements regarding filial piety and the cult of ancestors were strengthened.

The main subject of honor should be the ancestors, up to the 4th generation inclusive. Each of them is dedicated to a separate tablet or table. These tables are kept in special cabinets and are honored every morning with bows and lighting of incense candles, and on certain days with sacrifices of various drinks and foods. In front of these same tables, obligatory reports must be made on any more or less significant absence from home and on any outstanding event in the house. The most important rituals after death: small, then large dressing of the deceased, positioning in the coffin, feeding the deceased (actually a linen doll into which the soul of the deceased is supposed to move) and, finally, burial (no later than 100 days after death, and the soul of the deceased , according to the Chinese, moves to the table with his name). While the body is in the house (more precisely, in a matting tent near it, in the courtyard), it is recommended to invite musicians (playing at the gate of the house) to entertain the melancholy soul of the deceased, and the whole family gathers around the coffin every morning and evening and mourns the deceased; at the same time, the eldest person in the house lights smoking candles and pours a libation of wine. Mourning (always white, and business cards written not on red paper, as always, but on yellow) is divided into several degrees, according to the length of time and the quality of the clothes worn at that time.

Officials treat ceremonies in honor of persons who enjoy national honor very formally. Therefore, Chinese indifference in matters of religion is understandable; a Chinese Buddhist or Mohammedan calmly puts up with Confucian rites, which have received universally binding force as a result of centuries-old traditions and government sanction.

- Taoism

The founder of Taoism was Lao Tzu, his proper name was Li Er (Li Boyan, Lao Dan). According to legend, he was born in 604 BC, but the historicity of his personality is in doubt. The main ideas of Taoism include the following: Tao is the invisible, omnipresent law of nature. Tao is inactive, thereby giving birth to everything; it is eternal and nameless, empty and inexhaustible. In accordance with Tao, two opposite principles interact - yin and yang, reaching their limit. they turn into each other. Based on the doctrine of Tao, Taoism proposed an original concept of the best public administration- inaction: if the ruler remains inactive, then by virtue of the Tao, things will improve on their own. And, like other philosophical teachings, Taoism condemns war.

What might the mention of Taoism evoke in a person familiar with Chinese culture? This is the desire for unity with nature, a return to primordial simplicity and naturalness, reflected in many poetic texts and pictorial scrolls. This is the depth philosophical reflections about the essence of existence and the internal principles of its eternal movement. These are the sacraments of Taoist alchemy, aimed at creating the elixir of immortality. And, finally, this is the man himself, following the Taoist teachings - a contemplative ascetic and a holy fool discouraging with paradoxes, a thinker and poet, a politician and a scientist. Just as complex and multifaceted as Taoism itself is its history, as if it embodied the principle of the unity of diversity.

- Buddhism (how they influenced the mentality)

When considering a specific distribution process Chinese culture beyond the borders of China and its transformation into some cultural universal of the region, it is easy to notice that this process coincides with the spread of Buddhism in the countries of the Far East, which acted as an intermediary between Chinese and local traditions and a representative of the values ​​and norms of not Indian, but Chinese civilization. It was through Buddhism that the peoples of East Asia became acquainted with Chinese culture, including its non-Buddhist layers, although later Buddhism could be (and often was) pushed aside by other forms of Chinese ideological doctrines (primarily Confucianism).

Why did Buddhism act as a conductor of the Chinese cultural tradition? Buddhism, always perceived in China as a rather foreign teaching (at least due to its Indian origin), was subjected to the powerful influence of Chinese culture itself in this country, which turned specifically Chinese schools of Buddhism into a unique product of intercultural interaction. It is extremely important that Buddhism is a world religion with a strong commitment to preaching its doctrine, which stems from the Mahayana doctrine of the great compassion of the bodhisattva, who vows to save all living beings. This made Buddhism much more active in its spread outside China than Confucianism and Taoism, which were Sino-centric and not interested in preaching their teachings.

It was Buddhism, of all the ideological movements in China, that was least associated with the Chinese official ideology and ruling circles States of the Center (i.e. it could not be used as a weapon of political pressure), which also contributed to its popularity as a means of introducing Chinese culture among the peoples of East Asia, especially among those who, like the Vietnamese, regularly defended their independence in armed clashes with powerful neighbor.

Buddhism played a decisive role in the formation of the Far Eastern (East Asian) historical and cultural community, continuing to remain an important spiritual, cultural, and sometimes political factor (a typical example is the Japanese Pure Politics Party, Komeito, closely associated with the religious and social organization Soka Gakkai, focusing on the teachings of the Nichiren-shu school) in the life of the countries of this region at the present time.

Tibet created a unique civilization based on the Buddhist project. It was a culture of spirituality without commerce, yogic practice for the benefit of all beings, and scholastic learning not concerned with the utilitarian application of its achievements. Tibetan learned monks and yogis not only preserved the treasures of Indian culture, almost forgotten in India itself, but also multiplied them with their philosophical, logical, grammatical and mystical-contemplative treatises. Buddhism contributed to a softening of morals: after just a few centuries of perception of Buddhism, the Tibetans ceased to be a warlike and ferocious people who caused a lot of trouble to their more peaceful neighbors and directed their energy into the field of spiritual practice, scientific studies, philosophical debates and medicine. Later, the Mongols experienced the same transformation, becoming acquainted with Buddhism in its Tibetan form.

Europe began its acquaintance with Buddhism in the very early XIX century and was immediately shocked by a religion that was unlike anything known to Europeans - neither monotheistic “Abrahamic” religions, nor polytheism Ancient world. Europeans (first orientalists, and then more wide circles“educated public”) saw a religion without God or gods in the usual sense (the devas of Buddhism are simply one of the types of living beings subject to birth and death), a religion that denies the existence of the soul and replaces the doctrine of divine providence and divine judgment with the doctrine of causality and “ the law of karma."

Currently, Buddhism is no longer a purely Eastern religion. In Germany and France it has already become the third largest denomination; there is the European Buddhist Union (EBU - European Buddhist Union), which regularly holds its congresses in prestigious centers of European capitals. But what is the possible role of Buddhism in the context of world civilization in the coming century? No matter how ungrateful such forecasts may be, we will risk making an attempt to make some forecasts.

Business with a Chinese

Numerous ethnographic research show that solidarity is one of the characteristic features of the Chinese. This circumstance can be illustrated by the following example: in conditions of migration, some of them “dissolve” in the local population, not burdening themselves with responsibility for the fate of their fellow countrymen, while others build a survival strategy on mutual support and compact living.

A classic illustration of the latter option is the well-known Chinatowns, created at the beginning of the century by the Chinese, whose discrimination in the United States was open and unrestricted. Over the years, these areas have become hotbeds of rapidly growing self-employment and ethnic entrepreneurship based on group ethnic solidarity

Another illustrative example. In addition to host rejection, the degree of cultural and linguistic distance between migrants and natives plays an important role. If migrants are able to “dissolve” in the local environment, then the chances of group solidarity emerging within their ranks are significantly reduced. However, let’s not forget that linguistic and cultural variations are assessed by old-timers in terms of the “diversity” of reality, while differences with “newcomers” are in the spirit of “strangeness” and “otherness,” which makes living together uncomfortable 8

The separating cultural distance (even in the absence of linguistic difficulties) is being recorded more and more clearly in our country. Even in relation to visiting Russians, the phrases sound like a refrain: “Russian Uzbeks”, “Germanized Russians”, “Kazakh Russians”. In addition, they leave a trace in everyday consciousness distinctive features migrant work ethic.

CONCLUSION

Thus, it seems possible to identify the following main characteristics of modern Chinese culture.

The desire to revive and rethink the national tradition with new means and under new conditions, making its values ​​viable in the conditions of the 20th century.

Setting up the interpretation of traditional culture in categories Western philosophy to understand the horizons of its viability and fruitfulness in the context of the challenges of the modern world. Emphasizing both the national and universal nature of the values ​​of traditional Chinese culture.

Finding out the specifics national tradition through its comparison with the intellectual and cultural traditions of the West and a gradual transition, first to a synthesis of Chinese and Western thought with the dominant importance of the first, and then the introduction of the national tradition of philosophizing into the Western one as an equal participant in the modern philosophical process.

REFERENCES:

1. Great Soviet Encyclopedic Dictionary;

2. Sociological dictionary

3. Sociology ed. Yadova

4. Yandex dictionaries;

5. http://oriental.ru/.

MINISTRY OF EDUCATION AND SCIENCE OF UKRAINE

ODESSA NATIONAL UNIVERSITY named after. I. I. MECHNIKOVA

Faculty of Philology

On the topic “Features of the Chinese mentality”

In the discipline "Fundamentals of Intercultural Communication"

3rd year students

Faculty of Philology

Russian branch

Stepanova Svetlana

Odessa 2016

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It's no secret that China is the world's factory for everything. Every fifth person on the planet is Chinese. No matter how much he is scolded or criticized in search of better terms of cooperation, people of all countries are studying his culture and language, trying to understand his way of thinking.

How to win over Chinese partners and achieve the best terms of cooperation? How to behave correctly during business negotiations and informal meetings? Unfortunately, few businessmen ask these questions and usually, when they come to the Celestial Empire, “they come to the monastery with their own charter.” As a rule, this leads to unnecessary time and material costs, since the Chinese side, despite all the assurances about “long-term cooperation and mutual enrichment,” perceives foreign guests as an opposition party.

The article is dedicated to the “mysterious Chinese soul”, and is aimed at giving readers an idea What the same thing can happen in the head of a Chinese partner during negotiations and joint business. To do this, let’s try to dig a little deeper and understand the essence of the Chinese mentality.


Philosophy, culture and etiquette

In modern China, the influence of traditional culture is still very strong, which is based on the foundations of natural philosophy (the doctrine of Yin and Yang, cosmology), Taoism, Buddhism and, of course, Confucianism.

Confucianism - the doctrine of social hierarchy, behavior and relationships in society, as well as the science of government.

In Confucianism, a very important role is given to the doctrine of “li” (etiquette). Etiquette, according to Confucius, was supposed to form harmonious relationships between people (guanxi), regulate human behavior in different life situations. Whether, among many other things, the norm of behavior in the family, the rules of relations between subjects and the sovereign, respect for traditions, the dominance of the interests of the group over the interests of the individual, compliance with the prescribed laws and rituals.

On the contrary, one of the main principles of Taoism is the concept of " wu-wei"(non-doing), the meaning of which is not to interfere, not to counteract the laws of Nature, to catch the rhythm of the breath of Tao: “Heaven and Earth are inactive and do everything.” The highest wisdom is to follow circumstances, to be capable of inaction, non-fulfillment, which means correct activity. In other words, everything will happen by itself, as a result. natural course naturally caused events.


Taoism - ancient Chinese religious, philosophical and mystical teaching about the laws of the Universe and the place of man in it .

Thus, correct behavior , according to the Chinese, should combine the absence of fussiness, unnecessary body movements and at the same time full compliance with all rules of behavior and customs (so as not to “lose face” due to one’s ignorance). Then the Universe itself will lead you to the desired goal.

Chinese wisdom: If someone did you bad, don’t rush into battle and don’t rush to take revenge, just sit on the river bank and wait for the corpse of the offender to float by.

This phrase is attributed to the Chinese strategist and thinker Sun Tzu, author of the famous treatise “The Art of War.” By the way, it is his advice and stratagems that today underlie many Chinese business strategies, business development planning systems, techniques for deceiving the enemy, and much more. Below are some examples of these stratagems.

« Hide the knife in your smile“—receive the enemy as a dear guest and attack on the sly. " Sacrifice the plum for the peach“-give in little to get more. " Create something from nothing“- pretend that you have power, money, connections in order to achieve your goal.

China and the rest of the world

One of the most characteristic features of the Chinese character is a sense of the antiquity of its history, its culture and civilization. They often mention in what century the Great Wall of China was built, when Confucius lived, who first invented the compass, gunpowder or wheel. This gives the Chinese population a sense of internal advantage over other nations.

Traditional China was a rather closed state: in the minds of the ancient Chinese, their country was at the center of the world horizontally (in Chinese the country is called “Zhongguo” - the Middle State, and in Beijing there is even a place called the “Navel of the World”) and vertically, between Heaven and Earth (hence the name of China - the Celestial Empire).

According to the ancient Chinese beliefs, the Sky is a circle, the Earth is a square. The circle, projected from above onto the square, leaves some lateral, peripheral areas unfilled. China is “under the sky”, and barbarians, unfamiliar with culture and rituals, are in the unfilled areas.

In the ancient Chinese picture of the world, the Celestial Empire is the world surrounding man, which represents the center of the universe, the state with the most developed culture, and is subject to the authority of the Chinese emperor. The emperor himself is the son of Heaven and is responsible for order in the Celestial Empire, which includes all peoples and states on earth. The whole world outside of China is inhabited by "barbarians", who were treated as northern nomadic tribes(Mongols, Manchus, etc.), and Europeans (“overseas devils”, “long-nosed”, “shabby”). The Chinese were of little interest in the world outside their country, because there was nothing interesting there, nothing that was missing in their empire. On the contrary, it is the barbarians who should come to China, bring gifts to the emperor and teach Chinese culture.

In the field of hospitality, China has never been a “country behind the Great Wall”; it willingly opened its doors to foreign traders, missionaries, and various embassies. At the same time, China itself did not maintain its embassies in other countries of the world until the 19th century, since it regarded this as a sign of humiliation. On the contrary, it was foreign embassies who had to come to China.

Of course, today such an attitude towards foreigners can be observed more often in remote villages. However, urban residents also have a disdainful attitude towards the laws and traditions of other countries sealed deep in their subconscious, which can be observed in the persistent, methodical ignoring Western values ​​and pushing their interests in politics and business.



China is the birthplace of goods and sellers

One of the most amazing abilities of the Chinese is to turn anything into a commodity. If you contact a Chinese person with a question about any product, he will consider this the beginning of a business relationship and will definitely find the right thing, or something very similar to it, and then he will sell it to you until you are blue in the face.

The Chinese see foreigners, first of all, as a source of profit. Unfortunately, it is a known fact that it is quite difficult to build sincere friendship with representatives of this nation, since they will always try to get something useful from a foreigner: a good deal, a free service or just money.

At the same time, building a business with the Chinese is a rather long and difficult process. During negotiations, a Chinese can easily accept some fundamentally important terms of a deal, and then suddenly get stuck on some small detail. And no matter what arguments the other side brings, persuading them to give in, the Chinese will be illogical and stubborn, as if he does not see or hear them.

Meanwhile, the Chinese are by no means stupid, they just have a different logic and tactics of behavior. They set a goal for themselves and will go towards it at any cost, sometimes with stubbornness, sometimes on the contrary, with resourcefulness and cunning. If you buy spare parts from a factory, but it has discredited itself by missing delivery deadlines, and now you are about to leave it, then you should not be surprised that only 95% of the cargo was loaded into the last container, and the remaining 5% was not included in the factory will carefully report to you for your next order.

First contact

So, you have finally decided to start business relations with residents of China.

When meeting, the Chinese shake hands, but may simply bow or nod their heads. They bow from the shoulders, and not from the waist, like the Japanese. The elders are given the initiative in greeting. In a conversation, you should use only the surname and official position of the Chinese, unless he asks to call him by name, which usually happens after a long acquaintance and the establishment of friendly, even friendly, relations.

At the first meeting, you should not immediately rush into battle, discuss prices, sign contracts. Show patience and moderation, let your future partner prove himself, talk about your enterprise, and also understand what kind of client you are. You should not show your strong interest, otherwise you will never negotiate a good price. Why would they give you a discount if you will order from them anyway?


Even after a short conversation, do not forget to exchange business cards, preferably one side in Chinese or English. You should accept the business card with both hands, look at it for a few seconds, and then carefully put it away.

Negotiation

As a rule, negotiations with Chinese partners last a very long time; be prepared for at least three meetings! Finding a good Chinese partner is difficult; normal companies will treat you with distrust for a long time, trying to reveal the catch in your offer, and then outwit you. In addition, in China there remains large number professional (and not so professional) scammers, so it makes sense to use the services of large consulting and translation firms that will help you competently build a dialogue.

Among the Chinese tricks, the following can be noted: feigned indifference to the matter, conducting empty negotiations; the emphasis on how “poor and miserable” they are, how difficult it is to produce goods; delaying negotiations in order to exhaust the enemy and force him to accept his terms; outright flattery and others.

Do not show excessive emotions during negotiations, be calm and polite. By showing excessive joy, anger or frustration, you will lose in the eyes of the Chinese.

Usually they artificially inflate prices, so that later during the auction they can come to a price that is quite realistic and interesting to them. As a rule, the phrases “very expensive, we want cheaper” are not very effective. Therefore, study in advance the market for the goods you are interested in, prices for raw materials, etc., so that you have arguments for lowering prices. Press on the fact that you are looking for a permanent partner and want many years cooperation.

Informal communication

The Chinese are very hospitable; sometimes, wrapped in the care of their eastern hosts, foreign guests even forget the purpose of their trip. Never turn down the first invitation to lunch or dinner. This is an essential ritual; if you do not follow it, you will offend your partner. But you can gently refuse subsequent invitations, of course, for a good reason.

The Chinese rarely invite you to visit their home; they would rather invite you to a restaurant. This is largely explained, firstly, by the tradition of not inviting strangers into your home, and secondly, by the fact that many Chinese are embarrassed by the modesty of their homes. Naturally, you might want to see how a Chinese family lives. You can carefully hint at this, but don’t really insist - you are invading the most intimate spheres of the inner life of the Chinese.

During a formal dinner, sit where you are directed. The Chinese always seat everyone according to their position, while they try to alternate foreigners with their own. At the same time, the place facing the exit is the most honorable. When all the dishes are brought out, the head of the table will take care of you and serve you a little bit of everything. Don't give up on anything and try at least a little. In addition, when you are being poured a drink, the glass should be slightly held with your hand, and if the owner is pouring it for you, the glass should be raised above the table. The Chinese habit, so beloved by Russians, is to drink to the bottom ( gunbei), is not at all mandatory, you can drink as much as you want, and then simply do not put the glass on the table, then no one will say anything to you.


During dinner, you will most likely be asked to choose a dish from the menu; choose something unusual, such as a sizzling frying pan, and your Chinese partners will laugh approvingly for your bold choice.

When you say goodbye (after the successful completion of negotiations or dinner), do not forget to give gifts to the Chinese side, and the choice of gift should be very serious. It is advisable to leave something as a souvenir for all participants of the Chinese delegation: these could be souvenirs with the company logo, nesting dolls, books with photographs of Russia, Russian chocolate (there is almost no chocolate anywhere in China). You can give managers and their assistants good alcohol, functional gifts (an electric kettle painted with Khokhloma, warm clothes to wear “when you come to Russia,” an expensive pen). Giving a gift, as well as accepting it, should be done with both hands, with all attention to the contents. In return, you will also most likely be given Chinese tea or a piece of art. If they didn’t give you anything, then this is a bad sign.



For foreigners, China is not only another country, but also another world. The behavior and actions of the Chinese sometimes seem completely devoid of meaning to us, but they simply have their own, different logic behind them. It is based on ancient traditions, not without certain prejudices and superstitions.

The Chinese can be perceived in different ways: distrusted, ironically, sometimes irritated... And yet, if you want to have good business contacts in China, you must respect the people of this country, guided by the well-known everyday principle: treat others the same way you do I would like to be treated like you. And then good luck in business will accompany you, without any “Feng Shui”.

Want to learn even more about Chinese culture and business etiquette? I recommend reading these books:

  • Bychkova T.A. Culture traditional societies China and Japan. TSU Publishing House, 2002
  • Maslov A.A. Watching the Chinese. Hidden rules of behavior. - M.: Ripol Classic, 2010 - 288 p.
  • Vasiliev L.S. Cults, religions, traditions in China. - M.: Eastern literature, 2001 - 488 p.

Chinese mentality

Yu.O. SERDIUK
teacher at the Military University,
lieutenant colonel

Chinese writing has largely shaped the Chinese character. First, language isolated the Chinese from other people and, over 5,000 years, created huge differences between China and the rest of the world. Secondly, there is a relationship between the written Chinese language and the thinking of the people of this country. In a sense, hieroglyphs protect China from the invasion of foreign culture and the imposition of foreign traditions. Foreign words written using hieroglyphs acquire new content. Thus, the name of the American drink “Coca-Cola”, written using 4 hieroglyphs “ke kou ke le”, literally translates as “you can mouth, you can joy.” The relationship between Chinese thought and written language can be well demonstrated by the Chinese characters' rendering of the word "brotherhood." For Russian, this word means “kinship, community, friendship.” The Chinese express this word in writing using two signs - “elder brother” and “younger brother”. In their understanding, this is a subordinate relationship in which the younger brother depends on the older one. Therefore, during the period of Soviet-Chinese friendship, being in the position of a “little brother” was insulting for the Chinese. The Chinese did not like the fact that the USSR occupied a higher position compared to one of them ancient countries peace.
The Chinese mentality is a mirror image of the European mentality. The “software system” in the Chinese mind works in reverse. The white arrow in the Chinese compass points south, the word order in a Chinese sentence is directly opposite to the word order in most languages ​​of the world, the Chinese color of mourning is white. The behavior of the Chinese is also almost the complete opposite of the behavior of the European. Chinese politeness is, in our understanding, “anti-politeness.” What a European perceives as gallantry is a simple calculation for most Chinese. A Chinese man who invites you to enter a room first assumes that you will give him this right. Often, the Chinese perceive and interpret the actions of foreigners in their own way. A classic confirmation of this can be the interview given by Mao Zedong to an American journalist about how in 1950 he was personally served by I.V. Stalin: during a visit to Moscow, during which the Chinese leader begged the Soviet leadership for help (including in the creation of Chinese nuclear weapons), at the “nearby dacha” Stalin, playing the role of a hospitable host, personally served Mao tea and laid it for him before going to bed bed. Mao Zedong then interpreted these actions as the desire of the Soviet leadership to serve China, and presented the leader of the greatest country that defeated fascism as his personal orderly.
Of course, this parable can be attributed to the remnants of the cooling of relations between our countries, which lasted almost 30 years. However, when studying peoples, it is necessary to examine the most striking features of their national character. Of course, the Chinese are different (like representatives of any nation), but it is possible to build some kind of generalizing model of the qualities inherent in the majority of people of a particular nationality.
Experts identify the following characteristic features of Chinese residents: patience, suggestibility (developing into fanaticism), discipline, collectivism, generosity to each other, patriotism, high self-esteem, perseverance and cohesion. Most of the listed traits are positive (with the exception of fanaticism and inflated self-esteem). The basic qualities of the Chinese nation have evolved over centuries and millennia. Basically, the formation of such traits as collectivism, perseverance, cohesion, discipline and patience was influenced by external factors determined natural conditions, the nature of the life and work activities of the Chinese. To combat natural disasters (floods, typhoons, droughts) the joint actions of many thousands and even millions of people were required. The production method is based on the principle of collective cultivation of the land, which requires additional efforts to create irrigation structures. Overcrowding and constant
Surrounding an individual with many others like themselves contributed to the suppression of individualistic character traits and the development of collectivism.
One of the particularly noticeable manifestations of the Chinese national character is outward peacefulness, goodwill and hospitality. When greeting each other on the street, the Chinese ask each other the question “Ni jingtian chifanle ma?”, which literally means: “Have you eaten today?” Of course, such a manifestation of concern for one’s neighbor is rooted in the hungry past. Today's Chinese perceive it like Americans greeting each other with the traditional “How are you?” As for Americans, the interlocutor's answer means nothing to the modern Chinese.
Speaking of food. Europeans have a very wrong idea about Chinese cuisine. As a rule, we imagine the Chinese table as a very tasty and varied set of sophisticatedly prepared dishes. In practice, about 98% of modern Chinese eat poorly and monotonously. Most residents can afford to eat meat and cook dishes that we consider Chinese folk only on holidays. Food of plant origin predominates on the daily table of the vast majority of Chinese. The ability to eat to the full of the food that one can choose is associated by most residents of the Celestial Empire with well-being, and the unhealthy appearance of an obese person from a European point of view is associated with wealth.
Limited resources of food, minerals, and land have developed in the Chinese hypertrophied frugality, pragmatism and prudence. The pragmatic Chinese calculates down to the smallest detail the most economical way to achieve his goal. In conditions of constant malnutrition, generations grew up for whom it was important not to waste extra energy. The pragmatism and prudence of the Chinese are manifested in private life.
The way the Chinese consume alcohol is remarkable. Unlike Russians, who are accustomed to drinking chilled vodka, the Chinese heat up alcohol and drink it in small glasses so that the alcohol is immediately absorbed into the blood and a state of intoxication occurs faster. The pragmatism of the Chinese is also evident in politics. When at the end of the 80s the leadership of the People's Republic of China decided to build 100 launchers of nuclear intercontinental missiles (in the USSR and the USA their number at that time was already several thousand), it proceeded from the fact that this number of missiles should be enough for China to intimidating a potential enemy and deterring his attack. Building more missiles was possible, but the Chinese sensibly realized that this could be a burden on their economy.
At the same time as such a scrupulous attitude towards everything material, life in China is valued low. This applies to both animal life (perceived only as potential food) and human life. I would like to recall two stories from the life of the Chinese during the PRC era. The first is the fight against sparrows, which, in the opinion of the PRC leadership, ate too much grain, for which they themselves were eaten. The second was the Korean War, when American soldiers went crazy, seeing how the first wave of attacking Chinese “volunteers”, practically destroyed by heavy fire, was replaced by a second, third, and then new streams of human bodies.
Of course, in the latter case, we could talk about the heroism of the Chinese if we did not know about the existence of their traditional idea that physical death is preferable to “loss of face.” Death on the battlefield for a Chinese in that war was a lesser evil than the possibility of being shot for fleeing from the enemy. The most important quality The Chinese is also patriotism, the willingness to sacrifice oneself for the sake of the interests of the country. According to the Chinese second half
XX century, a person is just a cog in the billion-dollar mechanism of the state. The interests of the state require sacrifices. According to the foreign press, in 1989 alone, during the suppression of protests by Chinese students, about 30 thousand participants in street riots were shot. Their lives were sacrificed without hesitation for the stability of the state.
The patriotism of the Chinese is based on the centuries-old history of this country. The Chinese are very arrogant towards representatives of other nations, considering the history of their state to be the most ancient, they believe that “Chinese culture is 7000 years old.” Historians will deny this. But Chinese history is heavily mythologized. The bulk of historical events in China became the subjects of works of art. This is what Chinese schoolchildren learn from. For the Chinese, these books are not so much for studying historical events, so much to emulate in modern times. In China, examples from medieval history are often cited to explain the events and policies of the PRC in the second half of the twentieth century. Chinese children study the characters of the epic and learn from the fictional actions of their heroes. Collected together in a single reference book summarizing the basic morality of ancient Chinese works of art, “Sanshilu Ji” (36 stratagems) are a universal and mandatory element of literacy in China.
The mythologized commander Zhuge Liang, described in the Chinese analogue of War and Peace, the book of the Three Kingdoms, commits, according to the Chinese, actions worthy of imitation. The originality of the moral principles of the inhabitants of the Celestial Empire can be emphasized by the episode describing the flight of the Zhuge detachment from the enemies pursuing it. At night, the persecuted, tired and hungry warriors take refuge in the house of the owner of a roadside tavern. The next day, the poor man and his family, who shared their last meal with Zhuge Liang, will be killed by his soldiers. Zhuge makes this decision out of fear that the pursuers, having interrogated his benefactor, will be able to find out the direction of movement of Zhuge’s detachment.
An ally is a temporarily beneficial partner, in the concept of Chinese strategists. Having received all the benefits from friendship with the USSR, the Chinese leadership hastened to announce its claims to our country. The current state of Russian-Chinese relations is based on a certain balance of mutual interests. Although there are concerns about manifestations of the arrogant attitude of the Chinese at various levels towards our country and the Russian people. The close contact that has been going on for more than 10 years between representatives of various social groups of the two countries (and, above all, far from the most cultural layers of them) creates an unimportant stereotype of the ideas of our peoples about each other.
Largest by population country of the world, and even neighboring us on a long section of the border, cannot fail to attract our attention. It is important to resolve problems that have accumulated over centuries of relationships. Knowledge of the main active component of the country - its population - allows you to correctly assess the situation, draw practical conclusions and determine the prospects for cooperation.

The attitude towards life, business relationships and interaction in society among the Chinese is almost exactly the opposite than that of Europeans or Americans. This is reflected in every action of a resident of the Middle Kingdom. According to the assurances of all businessmen and those who lived in China, it is difficult to understand their mentality. It is so diverse and multifaceted, depending on religion, historical memory and established traditions.

Attitude in society

Mentality Chinese people clearly manifests itself in relationships within a team, enterprise, family. The main difference is that every Chinese person has many personal connections with other people. These are direct and indirect relatives, colleagues, partners, friends, neighbors. They all constantly interact with each other. It is normal for a Chinese to have many acquaintances with whom he can do almost anything. In entrepreneurship, extensive connections are very helpful. A Chinese person will never take out a loan from a bank if it is possible to borrow from a friend or relative. In the same way, they willingly lend money. With the help of their connections, they solve issues and problems, promote business interests and find partners.

In China, it is not customary to separate yourself from the community. Historically established collectivism pushes the interests of the individual into the background. This can explain the participation of residents in eliminating the consequences of natural disasters, in the construction of industrial and economically profitable facilities, and in the development of agriculture.

In terms of business relations, the Chinese adhere to the same principles. It is important for them that the company develops. They perceive themselves as part of a mechanism and are sometimes ready to sacrifice personal gain for the benefit of a great goal.

Relationships

According to religious movements that are developed in China, there is a vertical plane of relationships “senior-junior” or “superior-subordinate”. The mentality of China in this regard is very indicative. The boss or director has unquestioned authority among employees. His instructions are followed unquestioningly. Even if the boss is younger than the subordinate, the attitude towards him will not change. The same trend is observed in family relationships. Grandparents are revered as guardians family values and traditions. Taking care of them falls on the shoulders of children and grandchildren.

Let us note that during business negotiations, it is important to understand who makes the decisions and is the immediate superior. After all, you can discuss all the details and nuances with a lower-ranking representative, and then discover that his boss is not going to agree to your terms.

Attitude towards foreigners

Historically, the Chinese consider their country to be the center of the world, and other peoples are “barbarians” who have not reached the level of development and understanding of the universe. IN last decades attitudes have changed a bit and China is adopting the best technological innovations. Foreigners are perceived as a source of profit. Businessmen and tourists often say that the Chinese are skilled traders and are capable of deceiving in such a way that no one will understand.

The peculiarities of the Chinese mentality are based on making profit in at the moment. Of course, there is a moment of strategic planning and prospective development. But not everything will necessarily go as described by the Chinese partners. The Chinese love to bargain, but they will never miss their profit. If they understand that you are interested in partnering with to a greater extent than they are - you won’t get any discounts, discounts or favorable conditions.

Attitude to work

Every Chinese is accustomed from the cradle to the need to constantly survive, to find ways to solve the problem in the most economical and reasonable manner. This is taught by both religion and philosophical teachings. Every Chinese person is very hardworking and does not accept excuses like “laziness.” The Chinese mentality in business comes down to gradual development, saving resources and getting everything you need as cheaply as possible, in the original – for free, at the expense of future partnership and development. This uniqueness of the people of the Celestial Empire is reflected in politics. The country is gradually developing, collecting interesting, new and important things. Very often they receive technology and help for free, in exchange for friendly relations.

Partnership with Chinese companies

The subtleties of negotiations and partnerships require entrepreneurs to pay close attention to detail. We will describe some rules that characterize Chinese etiquette in negotiations:

  • At the first meeting they don’t talk about business. Ideally, it is better to conduct the first acquaintance in an informal setting, talk about interesting things, build a trusting relationship;
  • Prepare for several meetings in the negotiation process. It is rare that all issues are resolved at once;
  • When greeting, the Chinese shake hands or may make a slight bow;
  • Business cards are given and received with both hands. It is customary to look at it briefly and then carefully hide it in plain sight of partners;
  • It is customary for the Chinese to give gifts. They are also presented and received with both hands. As a rule, they are given to meeting leaders and assistants. If you want to make a favorable impression, give each member of the delegation inexpensive gifts. You will also be given a gift in return. If not, the negotiations have failed;
  • The Chinese inflate the cost of goods and services significantly. Be prepared to bargain softly and advocate for interests.

In a separate article you can learn in detail about the intricacies of cooperation with the Chinese.

Fulfillment of obligations

With a well-established relationship, the Chinese adhere to delivery and production schedules. Especially if they want to show you respect or friendship. A business area like this very much depends on the personal relationship between the sender and the recipient. Many domestic businessmen working with the Celestial Empire confirm that they are constantly in touch with partners, discuss business and personal interests, and talk to develop friendship and mutual assistance.

The psychology of the Chinese and society as a whole, their past, present and future are the central problem of science and practice. It is impossible to illuminate it without taking into account the ethnopsychological field of the Chinese superethnos (according to Yu.V. Bromley) and mentality. Most Chinese ethnopsychologists emphasize the presence of a deep connection between earthly fate and cosmic will, which is one of the significant features of Chinese culture. This connection gives rise to a unique model of “relationships”, the elements of which are the relationship of the Chinese with their group, their involvement in social ritual, as well as dependence on Heaven, which predetermines the fate of a person. It is precisely this system of relations that becomes the framework of the mentality of Chinese society.

An analysis of the available literature convinces that the problem of mentality occupies central place in the structure of domestic and foreign psychology. The prerequisites for understanding this category can be seen in the works of C. Montesquieu, J.B. Vico, I. Herdera, G.W.F. Hegel, D. Locke, F. Bacon and many other thinkers. A great contribution to the development of problems of mentality was made by representatives of the “Annals” school, which developed in France in the 20-30s of the last century, M. Blok, L. Febvre, etc. At the same time, for the first time in the history of psychology, this term was introduced in addressed by L. Lévy-Bruhl in 1921 in his book Primitive Mentality. He identified two types of mentality - pre-logical and logical. In modern Russian psychological science, the concept of “mentality” appeared relatively recently. IN encyclopedic dictionary edited by G.V. Osipov’s mentality is perceived as “a set and a specific form of organization, a peculiar warehouse of various human mental properties and qualities, the characteristics of their manifestations.” Therefore, mentality as a derivative of mentality is defined as a characteristic of either one individual, or a particular society or community as a whole as the basis for formation in a historical context. In this regard, it is advisable to talk about the mentality of a particular ethnophor and the mentality of the ethnic group.

The term “mentality” is considered in the works of foreign researchers R. Emerson (1882) and M. Blondel (1926). Some disclosure of the content of the term can be found in the works of R. Descartes, I. Kant, E. Fromm and L. Febvre. A significant contribution to the development of the problem of mentality was made by K.G. Jung. The term “archetype” he proposed is close in content to mentality. IN Russian literature“spirit of the people”, “national psychology”, “national psychology” are used as a synonym for the term mentality. national character”, “psychological characteristics of the people”, “ethnic unconscious”, “collective soul”, “national consciousness” (and unconscious), “national self-awareness”, “national mentality”, etc. At the same time, a thorough analysis for their the relationship is not visible. However, as T.G. rightly believes. Stefanenko, “recently the concept of “national character”, following the concepts of basic and modal personality, has left the pages of psychological literature. It is being replaced by the concept of “mentality” to denote the psychological characteristics of ethnic communities.” To the above, it would not be out of place to add that in the literature there are at least 30 definitions of mentality. For this reason, without going into their analysis, by mentality (from the Latin “mentalis” - spiritual, mental) we will understand a certain set of those components of consciousness (and in our study - ethnic consciousness) that determine its structural integrity and qualitative certainty of social ( ethnic) communities, allowing them to be identified through their demonstrated readiness, predispositions and attitudes to act, think, feel and perceive the world in a certain way.

In the proposed version, the mentality of a specific, for example, Chinese, society is an intermediate link between the mentality of the Chinese superethnic group and the thought process of the ethnophor. At the same time, unlike an ethnos, a superethnos is not capable of divergence, and its main characteristic is only the degree of interethnic closeness. It is no coincidence that mentality, providing a connection between the psyche and consciousness and the unconscious, occupies an intermediate place between them. In this regard, thinking acts as a means of understanding the world, and mentality sets the style of thinking, its originality. Consequently, mentality represents emotional and value orientations, collective psychology, the way of thinking of both an individual person and any society, layer, class, ethnic group and race. Influencing all spheres of spiritual life (science, philosophy, art, religion, law, morality, politics, etc.), mentality, transforming and dissolving into various forms many times over many centuries public consciousness, does not disappear. It functions by continuing to provide the specificity of the manifestation of institutionalized elements of the spiritual sphere through archetypes, symbols, signs, etc.

According to most researchers, it seems difficult at present to identify a certain system-forming feature of the national mentality. Apparently, value orientations, cosmogonic ideas about the world, archetypes of the collective unconscious, etc. can be used in this capacity. At the same time, the conscious elements of mentality are closely related to the area of ​​the collective unconscious, or rather, are based on it. Obviously, the content of mentality lies in the cognitive sphere and is determined by the knowledge and experience possessed by the desired community. For this reason, its structure includes, along with perceptual and cognitive standards, social norms that ensure the regulation of behavior. Consequently, standards and norms become criteria for the assessments made that determine the system of mentalities and worldviews. As a result, a certain modality of the semantic system of relations to the world develops.

When considering the category “mentality”, researchers use the concept “mentality” as an equivalent concept. At the same time, “mentality” characterizes the personal or social memory of a person or a group, peculiar only to him and characterizing only him, the layer, class, people to which he belongs. In this regard, the position of V.S. is close. Mukhina, Z.N. Rakhmatullina and a number of other researchers who perceive mentality as the most ancient spiritual formation, on the basis of which the various types and forms of mentality. This reveals the difficulty of distinguishing between the definitions of mentality and mentality. The reason for this is the presence of implicit attitudes, general patterns of thinking, conscious and unconscious attitudes, value orientations, beliefs, stable cultural archetypes and symbols of the unconscious. But the understanding that the formation of mentality is based on mentality as the most ancient spiritual formation is methodologically justified.

In the practical and political activities of Chinese society, the mentality is manifested in the spheres of the conscious and unconscious of the individual, small and large social (family, clans, etc.) groups. In general, the mentality of a superethnic group can be presented as a set of interacting ideas, thoughts, feelings, attitudes, interests, value orientations, traditions, specific behavior and activities related to the specifics of existence and perception of the surrounding reality. Analysis of the available literature allows us to find different points of view on this issue in the works of Gao Zhiming, Gu Hongming, Geng Longming and a number of other researchers. However, it seems to us that N.A.’s position is closer. Kostenko, who developed the structure of mentality. Close to it is the approach of Tan Aoshuang, who in her monographic study reveals mentality through the Chinese model of the world (space and time, semantics of size, the significance of numbers in the Chinese conceptualization of the world, etc.).

In the mentality structure presented in Fig. 1, its components form dialectically interconnected and interacting contradictions, various mental types and, accordingly, reflect the ethnic characteristics of society. It should be borne in mind that a certain transformation of mentality is taking place based on the mentality of the ethnophor and the Chinese superethnos.

With relative stability, mentality is a variable that reflects ongoing changes in the character of a people in a historical perspective. For this reason, in the mentality of people, a multifactorial system is expressed not only in their retrospective, but also in their prospects.

Consequently, the Chinese mentality as a system of symbols that binds the Chinese into a single whole, obviously lends itself only to a diachronic-synchronous analysis of the entire prospects for the development of this super-ethnic group. On the one hand, it is advisable to analyze changes in its structure while maintaining the basic, fundamental elements introduced by the genotype and cultural code in the ethnogenesis of civilization and other ethnic material assimilated by it in time. On the other hand, the mentality of other ethnic groups (Uighurs, Tibetans, etc.), which were once absorbed by the Chinese, requires further study. This will help determine the degree of their mutual influence. Therefore, it is no coincidence that mentality predetermines the identity of culture, being its core. The process of reflecting the mental

Rice. 1

The process of formation of the Chinese mentality took place under the influence of many factors (geographical, political, economic, etc.). While most of them have been clearly studied, some remain poorly researched. For this reason, a lot of mysticism is found in literature (for example, the legends of the Shaolin Monastery, etc.), distractions and unsubstantiated speculations about the secrets of the “Chinese” soul, the behavior of the Chinese, etc. Reducing the psychology of the Chinese to a certain typology of behavior that denies the presence psychological types ethnic groups, dissimilar reactions to one stimulus raises doubts, since it does not take into account the totality of historical factors and significant differences in the mentalities of ethnic minorities.

The formation of the Chinese superethnos, with all its ethnocultural unity, formed specific features psychology and mentality. Few people take into account that in China the concept of “state” (“go”) has existed for millennia, and the “nation” (“minzu”) only since 1902. However, the formation of the ethnic group began long before the latter was established and is due to the influence of three religious beliefs: Confucianism, Taoism and Buddhism. It is on these three main schools of thought that Chinese culture, mentality and psychology are built. The well-known expression that “the Chinese are Buddhists in the morning, Confucians in the afternoon, and Taoists in the evening” convinces of this like no other. Therefore, Confucianism, constituting a certain part of Chinese culture, leaves sufficient space for Taoism and Buddhism as full-fledged teachings. Moreover, since the three teachings are based on a number of common categories, the result was the formation of a Chinese figurative code. This ensured easy combination and synthesis of the three main schools in their minds. A real combination of different philosophical principles in one system (syncretism) is visible. Therefore, the Chinese, as a rule, most often go to all temples to pray. Neither Buddhism nor Taoism were ever proselytizing systems; they had no desire to convert others to their faith, to impose their views on others. This situation eliminated the possibility of conflicts arising on a religious basis.

By stating the fact that there are no conflicts on religious grounds in China, we can speak with a certain degree of confidence about the absence of deep religious feelings among the Chinese. At the same time, the primary place in their minds is occupied by moral family and clan value orientations, and not by faith in gods, relations with whom are built on the principle of mutual benefit, counting only on obtaining benefits. Obviously, this nature of the relationship has pagan roots and is associated with superstitions: belief in spirits, cult of ancestors, magic of images, colors and numbers, fortune telling and sacrifices. The latter is confirmed by the presence in every Chinese house of figures and figurines of higher beings. The Chinese turn to their help when starting almost all their businesses. Moreover, there is a widespread use of the Feng Shui system, belief in lucky and unlucky numbers, etc.

The traditions of Chinese culture also found their manifestation in the synthesis of “Chinese Marxism” and Confucianism. Thus, the leadership of China used Confucianism as the traditional ethical basis of Chinese statehood and culture. In particular, all Chinese leaders, from Deng Xiaoping to Xi Jinping, build all reforms without exception based on the traditions laid down by Confucius, which leads to constant success. Consequently, the traditional foundations of spiritual culture have been preserved in the mentality of modern China. Moreover, Confucianism as a part of culture forms the basis of the collective consciousness of the Chinese, while Taoism is realized through archetypes in the form of the collective unconscious. At the same time, the Taoist worldview is visible in the form of the deepest layer of the spiritual culture of the Chinese superethnic group. Chinese researchers emphasize the presence of other elements in their culture (Buddhism, Marxism, etc.). The synthesis of these borrowed elements with the traditional foundations of spiritual culture after deep transformation leads to a single result, allowing the mentality to remain Chinese.

The literature also notes the presence of certain difficulties associated with the processes of inculturation, for which Chinese traditions remain a barrier. For example, according to A. Azhinov, a teacher at Taiwan Nan Hua University, Christian preaching with the goal of changing Chinese religious consciousness did not lead to success. In the overwhelming majority of cases, Chinese traditions, he believes, without manifesting themselves in external attributes, adapt Christianity to suit themselves, modifying its essence, expressed in dogma and rituals, transforming it beyond recognition. This, in essence, led to the assimilation of Christianity and the birth of a new element of the syncretic movement. There is other evidence that the Chinese mentality does not allow its speakers to easily perceive other cultures. Moreover, Chinese culture has significant potential to adapt and transform other ideologies.

Previously, when considering the mentality of the Chinese superethnic group, the role of other ethnic groups living in the potentially dangerous autonomous regions of Xinjiang Uyghur, Tibet and Inner Mongolia was emphasized. Passionarity and separatism, the desire for freedom are visible in the mentality of the Uyghurs, Mongols and Tibetans. At the same time, the Tibetans have various forms of sluggish resistance. Many Tibetans, 5.4 million of whom live in Tibet, still have a nomadic mentality and a desire for independence, in particular, for freedom of movement. Unlike the Chinese, they do not like routine work. The content of their mentality remains the fulfillment of the historical mission of maintaining the spiritual basis of the “gene pool” of Buddhism, taking responsibility for its preservation in purity. Tibetan Buddhism, whose spiritual soil had been cultivated, had to survive by losing its identity as it entered into syncretism with Chinese spirituality.

At the same time, the 8.4 million Uyghurs living in the XUAR are mostly Muslims, in whose mentality the spirit of independence is manifested in extremism and its extreme form of terrorism. However, Uyghur movements for true autonomy or even independence have nothing in common with Islamic fundamentalism. They arise from the desire to preserve the culture, religion and languages ​​of their ethnic group from suppression and marginalization. This is facilitated by the awareness of the antiquity of their culture, which at one time passed on its writing to Genghis Khan, which formed the basis of the Mongolian one. Obviously, culturally and linguistically, the Uyghurs mentally recognize themselves as part of Central Asia and the Turkic world. However, they remain part of Muslim Turkestan, the easternmost tip of the Islamic world.

The formation of their mentality was also influenced by centuries-old close ties with Buddhism. All this is reflected in the features and characteristics of the Uyghur mentality. At the same time, while developing as part of the Chinese statehood, they never realized that they were part of the “single Chinese nation.” This kind of “multiplicity” is reflected in the content of their mentality. Moreover, the cultural closeness of the Uyghurs to Turkic peoples Central Asia and the need for development in the conditions of Chinese culture gives rise to deep ethnopsychological dissonance.

Inner Mongolia is not currently such a problematic region as Tibet or XUAR. The Mongolian population in China is 5.8 million. The idea of ​​freedom and independence is reflected in the Mongolian mentality. At the same time, their professing Buddhism did not prevent them from using the traditional worldview - shamanism. It is shamanic prayer and belief in Tengri that allow the Mongols to conduct rituals and use the technology of communicating with spirits. In this regard, they are prone to fetishism, penetration into the secret meaning of what is happening, which indicates a unique spiritual and mental culture. It is based on a doctrine that was formed in Mongolia in the 13th-14th centuries. According to him, the beginning of any phenomenon or object includes two sides, mutually exclusive and mutually conditioning each other.

Other features of the Mongolian mentality are also of some interest. For example, they make mistakes in the allocation of time, which leads to failure to fulfill what was promised in a timely manner. Moreover, having low efficiency, they can start doing work when it is too late. Proximity to the natural environment allows Mongols to develop practical panoramic thinking and deep intuition. For this reason, any newly received information is, as a rule, not subjected to in-depth analysis, but is well perceived in its systematicity and integrity. To summarize what has been said, it should be noted that there is a certain contrast between the mentality of the Tibetans, Uighurs, Mongols and Chinese (Han). In this regard, the existential problems of the Chinese super-ethnic group are revealed in the future. Ethnic separatism is becoming one of the key issues when considering security issues in the Central Asian region. Obviously, the construction of the image of “independent Uyghuristan”, “independent Tibet” and a number of others is based on archetypal symbols and is pseudo-plausible. Obviously, old Tibet as an ideal country (Shangri-La), illegal occupation, repression, forced assimilation, just struggle for human rights, for freedom and independence generate sympathy and sympathy for many people in the world. At the same time, such stereotypes are largely the product of political myth-making and denial of the entire course of development of history.

In the context of the above, it becomes obvious that the definition of the content of the mentality of the Chinese super-ethnic group was formed in the process of the genesis of the civilization of China. As a result, a modern matrix has emerged that determines the content of the elements of a unique Chinese mass psychology. The latter is a system of predispositions, attitudes and readiness of an ethnic community to exhibit mental activity and behavioral reactions that are characteristic not only of various ethnic groups, but also of the entire Chinese super-ethnic group as a whole. At the same time, in order to

  • ensuring the structural integrity of the mentality and certainty of Chinese society;
  • strengthening the homogeneity of the response of all ethnic groups of China in the process of interaction and retention in the process of their development;
  • filtering all negative impacts on the systemic qualities of mentality with an orientation towards its matrix foundations with the subsequent perception of these impacts, modification or rejection, Chinese society apparently has a certain path to go through. Since the mentality of the Chinese superethnic group continues to remain a poorly researched category, there is a need to study it in retrospect. What is presented as a whole finds its refraction in national mentality Chinese)