淺析中英兩國(guó)宗教文化差異

淺析中英兩國(guó)宗教文化差異摘要宗教是人類(lèi)社會(huì)對(duì)統(tǒng)治力量的崇拜，是對(duì)文化風(fēng)俗的浸染，是人類(lèi)社會(huì)發(fā)展到一定歷史階段出現(xiàn)的文化現(xiàn)象。中英兩國(guó)均為世界上地位舉足輕重且歷史文化悠久的文化大國(guó)。一直以來(lái)，宗教作為一種重要的統(tǒng)治的意識(shí)形態(tài)工具在該國(guó)的發(fā)展歷史進(jìn)程中起了重要作用。中國(guó)的佛教與英國(guó)的基督教，作為各自國(guó)家宗教大家庭中的主流成員，對(duì)各自國(guó)家社會(huì)歷史的發(fā)展都發(fā)揮了不容小覷的作用。本文嘗試探討佛教與基督教在對(duì)應(yīng)國(guó)家的特點(diǎn)及對(duì)于國(guó)民生活的影響，使人們初步了解宗教文化對(duì)兩國(guó)人民的生命觀、家庭觀、人際交往以及思維方式上的影響,以期讀者可以加深對(duì)兩國(guó)宗教文化及國(guó)民的了解，為跨文化交流打下較好基礎(chǔ)。關(guān)鍵詞：宗教文化；中國(guó)與英國(guó)；基督教與佛教ABriefAnalysisoftheDifferencesBetweenChineseandBritishReligiousCultureAbstractReligionreferstotheworshipofrulingpowerandtheimmersionofculturalcustomsinhumansociety.Asaculturalphenomenon,religionappearswhenhumansocietydevelopstoacertainhistoricalstage.BothChinaandBritainareimportantculturalpowerswithalonghistoryandcultureintheworld.Religionhasalwaysplayedanimportantroleintheirrespectivehistoricaldevelopmentofasanimportantideologicaltoolofgovernance.China’sBuddhismandChristianityintheUK,asthemainstreamintheirrespectivecountriesreligiousfamilymembers,haveplayedasubstantialrole

inthesocialandhistoricaldevelopmentofeachcountry.ThispapertriestostudythecharacteristicsofBuddhismandChristianityincorrespondingnationandtheinfluenceonnationallife,whichisaimedtohelpushaveapreliminarycomprehensionoftheinfluencesofreligiononitspeople’slifeview,familyview,interpersonalrelationshipandwayofthinking.It’shopedthatthereaderscanhaveabetterunderstandingofthereligiouscultureandnationalcharacterofthesetwocountries,tolayagoodfoundationforcross-culturalcommunication.Keywords:religiousculture;ChinaandBritain;ChristianityandBuddhismIntroductionWritingBackgroundInthelonghistoryofnationaldevelopment,religiousculturehasalwaysexisted.TheChinesegovernmentandacademiccircleshaverealizedthepositiveroleofreligion,thatis,thesocialethicalfunctionandsocialintegrationorcohesionfunctionofreligion.ThispaperanalyzestheinfluenceofChristianandBuddhistreligiouscultureonit’speople’slivelihood,familyandinterpersonalcommunication,andunderstandstheimportanceofreligioninshapinganationalculture.Atthesametime,itisalsoconducivetobettercross-culturalcommunicationinthefuture.1.2TheDefinitionofReligiousCultureCultureisthesumofallthematerialandspiritualwealthofhumancreation,includingthefiveaspectsofmaterial,language,behavior,thoughtandsystem,includingfiveaspects:material,language,behavior,thoughtandsystem.Thedevelopmentofreligionandcultureisanexpressionofthehumanoidnatureofhumanfreedom(漲禹東，1990).Religionisnotonlyaculturalphenomenon,butalsohasitsownontology.Theemergenceanddevelopmentofreligiouscultureoriginatesfromtheinternalneedsofhumansociety.Humanbeingsfirstexpressedtheirthoughtsthroughprimitivereligionssuchasprimitiveworship,ancestorworshipandreproductionworship.Andthisthoughtcanalsobeseenastheemergenceofreligiousculture.Inasense,primitivereligiousbehaviorcanberegardedasanessentialfeaturethatdistinguisheshumanbeingsfromotheranimals,andprimitivereligionasthestartingmarkofhumanculture(漲禹東，1990).Wecanseethat,basedonthecommonnatureofmankind,culturewasfirstexpressedbyprimitivereligion.Onthebasisofclarifyingtherelationshipbetweenreligionandculture,wedefinereligiouscultureasaspecificculturalatmosphereformedwithreligionasthecoreunderaspecificreligiousbackground.1.3IntroductionofReligion1.3.1TheStatusofReligioninChinaThebiggestproblemforthemoderntransformationofChineseBuddhismis:howtointegratetheancientteachingsandtraditionsofBuddhismwithmodernsocietyandmodernculture?AndturnthewisdomofBuddhismbackintoanadvancedculturethatinspiresandleadsthedevelopmentofmodernsociety.Inthefaceofthisproblem,themoderninterpretationofBuddhistteachingsiscrucial.Therefore,theideologicalconstructionofcontemporaryChineseBuddhismisembodiedinthemoderninterpretationofthebasictenetsofBuddhism.ItisthesoulofBuddhistthoughtconstructiontorefineandinterpretthecorespiritofBuddhisminthecontextofmodernsocietyandglobalization.Inthefast-changingeraofglobalization,differentgroups,culturesandvaluescoexistinthedualtrendofconfrontationandintegration.Therefore,dialogue,communication,peaceandharmonyareextremelyimportant.ContemporaryChineseBuddhismdeeplyexploresandpromotesBuddhistconceptsof“origin,causeandeffect,equality,compassion,middleway,harmony”thatareconducivetosocialharmonyandworldpeace.Fromthe“OneBeltandOneRoad”visionofmutuallearningamongcivilizationstodialogueamongworldreligions,BuddhistthoughtsofpeaceandharmonycontinuetocontributewisdomtoTheTimes.1.3.2TheStateofReligioninBritainBritishreligionhasbeendiversifiedsincemoderntimes.ReligiousdiversityinmodernBritainhasalonghistory,fromthediversityofvariousdenominationswithinthechurchofEnglandinthe17thand18thcenturies,thediversitywithinChristianityinthe19thcentury,tothediversityofvariousreligiousbeliefsinthe20thcentury.ThereligiousdiversityinmodernBritainismainlyreflectedinthedeclineinthescaleofreligionandthedegreeofpublicbelief,andthedeclineinthenumberofpeopleattendingreligiousceremoniesandactivities,givingtheimpressionthatreligionisonthedecline.Butatthesametime,thebeliefingodandthestatusoftheunconscious“god”remainedunchanged.ReligiouspluralisminmodernBritainisfirstandforemostaproductofthereformation,andalsoinseparablefromthecausesofimmigration.ThereligiousbeliefofimmigrantsmeansthatBritainisfacedwiththesocialproblemsofhowtorealizethefreedomofreligiousbeliefandhowtofacetheculturaldiversity.1.3.3SecularizationofReligionReligioussecularizationisthestatusquoofthedevelopmentofreligion.Religioussecularizationdoesnotmeanthedemiseofreligion,norisitthemanifestationthatpeoplenolongerneedreligion,buttheinevitableresultthatreligionADAPTStosocialdevelopmentandisanewwayofexistence.Religionasanalienforce,asaphenomenonofsocialconsciousness,willcontinuetoexistforalongtime.Itisinconsistentwiththelawofreligiousdevelopmenttoregardreligioussecularizationasasignofreligiousextinction.Firstofall,theoriginofreligionisnotinthesky,butintheearth,ormancreatedreligion,notreligioncreatedman(馬克思,恩格斯,1972).Inmodernsociety,people’sbehaviorandlifepurposenolongerlosttheirinherentessenceinreligionandexternalizedtheirhumannature,asinpre-modernsociety(馬克思,恩格斯,2002).Religionasanalienforce,asaphenomenonofsocialconsciousness,willcontinuetoexistforalongtime.Thatistosay,secularizationdoesnotmeanthedisappearanceofthePope,buttheseparationofvariousfieldsandreligionsindailysocietyandthedisplacementofreligiousphenomena(劉曉楓,1998).Secularizationofreligionisthestatusquoofreligiousdevelopment.Thesecularizationofreligiondoesnotmeantheextinctionofreligion,butthereligiontoadapttotheinevitableresultofsocialdevelopment,isakindofnewwayofexistence.ThisisofgreatsignificancetothedevelopmentofmodernChinesereligion(孫浚銘,2017).FormodernChina,religionhasalwaysbeenamajorissuethatourcountrymustdealwith.Religiousworkisofspecialimportanceintheoverallworkofthepartyandthestate(習(xí)近平,2016).HowtodealwiththerelationshipbetweenthereligionandMarxismbeliefhasbecomeaurgentsubjectofrelationshiptodeepenreformoftheglobal.Religiousculture,whichdevelopsinaccordancewiththetrendofTheTimes,hasincreasinglybecomeanimportantpartofcross-culturalcommunication.Understandingthetrendofreligiouscultureisconducivetobettercontact,understandingandacceptanceofacountry’sculture,whichisalsoofgreatsignificancetocross-culturalcommunication.1.4ResearchPurposeThediscussiononthereligiouscultureofChinaandBritaincanhelpusunderstandmoreaboutthereasonsforthedifferencesinthetraditionalthoughtsoftheChineseandBritishpeople.Aswellastheattitudeweshouldtaketowardsdifferentreligiouscultures,therationaljudgmentweshouldtakeonthecontradictionscausedbydifferentreligiouspositions,andthesignificanceofreligiouscultureintheprocessofnationaldevelopment.Ithelpsustobetterunderstandthedifferencesandcharacteristicsofthesetwocultures,aswellastheinterpersonalrelationships,familyvaluesandwaysofthinkingofourpeople.Itwilllaythefoundationforustobetterunderstandforeigncultureandcross-culturalcommunicationinthefuture.LiteratureReview2.1DomesticResearchThestudyofmodernChineseBuddhismcanbedividedintotwostagesforpoliticalreasons.First,from1949to1976,thestudyofBuddhisminthemainlandwasnotveryprosperous,asshowninthefollowingfouraspects:First,fewerresearchers.Youngresearchersinparticulararerare.Second,therearefewBuddhistpublications.Duringthisperiod,therewasonlyonemagazine,ModernBuddhism,sponsoredbytheBuddhistassociation.Third,fewerachievements.Atthattime,fewmonographswerepublished,butthequalitywasfirst-class,suchasCollectionofBuddhistThoughtsintheHanandTangDynastiesbyRenJiyu.Fourth,theresearchmethodisrelativelytraditional,onlyafewpeopleadoptedthenewMarxistapproach\o"未添加，點(diǎn)擊添加到單詞本"forresearch,andhavemaderemarkableachievements.After1976,thisstagewasthesecondstageofChineseBuddhiststudies.Inthattime,withthenormalizationofpoliticallife,Buddhismalsoenteredanewperiodofprosperityanddevelopment.TakingHistoricalResearchasanexample,inthe10yearsfrom1999to2008,10articlesonthehistoryofChristianityinChinawerepublished,including8papers,2conferencereviewsand4Catholicpapers.Accordingtostatistics,inthepast30yearsofreformandopeningup,nearly300works(includingdatasets,referencebooks,collectionsofpapersandmonographs)havebeenpublishedonthehistoryofChineseChristianityinmainlandChina,andabout3,000papershavebeenpublished.ThesegenerallyreflectthedevelopmentandprogressofthestudyofChristianhistoryinChinainrecentyears.2.2ResearchAbroadIntheearly20thcentury,BuddhistsbegantoappearinBritain.ThenumberofBuddhistsinBritainhasgreatlyincreasedinrecentyears.In1970,therewereabout30,000BuddhistsintheUnitedKingdom.In1975,thenumberrosetoover80,000.Theaverageannualgrowthratefrom1970to1978was11.3percent,ofwhichTibetanBuddhismfollowersaccountedforabout50percent,attendingBuddhistsabout25percent,andMahayanazenBuddhistsabout25percent.Therewere17majorBuddhistcentersand45regimentalorganizations.TherearealotofforeignstudiesonChristianculture,whichisatraditionalcultureinthewest,butrelativelyfewstudiesontherelationshipbetweenChristiancultureandwesternconstitutionalism.However,fromtheenlightenmentmovementinthe17thcentury,someenlightenmentthinkersbegantopayattentiontotherelationshipbetweenChristianityandconstitutionalgovernment.Uptonow,thewesternresearchontherelationshipbetweenChristianityandconstitutionalismhasbeenrelativelymature.Whentalkingaboutconstitutionalism,theinfluenceofChristiancultureisalwaysmentioned.Thetranscendentjustice:TheReligiousDimensionOfConstitutionalism,editedbyKarlJ.Friedrich,isatreatiseonChristiancultureandconstitutionalism,aswellasReligionandLaweditedbyBurman,thesetwoworksareofgreatsignificancetothestudyofChristianityandwesternconstitutionalism.2.3RelatedResearchInrecentyears,Chinesescholarshavegraduallyincreasedtheresearchonreligiousculture,especiallytheinfluenceofreligiouscultureonanationalculture.LiWeijing(2016),ascholar,mentionedinherarticleTheInfluenceofReligiousCulturalDifferencesBetweenChinaandBritainonCognitionthatthedifferencesintheevolutionhistory,ecologicalenvironment,religiousbelief,nationalcustoms,aesthetictasteandwayofthinkingofChineseandwesternnationshaveformeddistinctivenationalcultures.Differentreligiousbeliefsreflectdifferentlinguisticandculturalphenomena.Shebelievesthatlanguageisthecarrierofculture,andlanguageisalsodeeplyinfluencedbyreligiousculture.Exploringreligiouscultureisconducivetoforeignlanguagelearningandavoidingsomemisunderstandingsincross-culturalcommunication.However,scholarZhangJing(2008),inherarticleonreligiousculture,OntheCulturalDifferencesBetweenChinaandtheWestfromtheReligiousIdeologyofBuddhismandChristianity,discussedthatdifferentreligiouscultureshaveshapeddifferentnationalcharacteristicsfromtheperspectivesoflife,familyandinterpersonalcommunication.ShebelievesthebiggestreasonwhyChineseandBritishpeoplehavesuchdifferentpersonalitiesistheinfluenceofdifferentideasofBuddhismandChristianity.Understandingtheinfluenceofreligiouscultureonanationalculturecanenableustorespectothercountries’culturesincross-culturalcommunication,andalsocontributetothepeacefulcoexistencebetweencountries.Recently,moreandmoreattentionhasbeenpaidtotheprotectionandresearchofreligiouscultureinChina.Butinfact,similarreligiousandculturalresearchtopicsarestillintheminority.Theveilofreligiouscultureisstillwaitingtobelifted.TheDifferencesofReligiousCultureBetweenChinaandBritainfromthePerspectiveofChristianityandBuddhism3.1DifferentStatusandCharacteristicofChristianityandBuddhismBothChristianityandBuddhismadvocatetoseethelightoftheworldmaterialpursuit,abandonthemeaninglessspiritualpersistence,intheirrespectiveclassicsareentitledtosecularlife“empty”tocallit(劉光順,2014).FromsomepointsofthetwofoundersofBuddhismandChristianity,itseemsthatthepurposeofthetworeligionsisconsistent,thatis,toenablepeopletoobtainspiritualsustenance,soastoavoidthespirituallifebeinglostandhelpless.First,Christianityistheonlytheism,whileBuddhismisatheism.ChristianitybelievesthatGodisomniscientandomnipotent.Hecanmakeusgotoheavenorgotohell.Godisthecenteroftheuniverse.Buddhismclaimsthatallphenomenathatalllivingbeingscomeintocontactwithhavetheircausality.ButBuddhismdoesnotdenyGod.It’sjustthatthegodsandghostsinBuddhismarethecategoriesofallbeings,notthedominationoftheuniverse.Second,ChristianityisexclusiveandBuddhismismoreinclusive.Christianityhasastrongexclusivity,Christianbelieversare“god’schosenpeople”,andthosewhodonotbelieveingodarepagans.Basically,BuddhismhasmaintainedgoodrelationswithpeoplewhodonotbelieveinBuddhism.“Allbeingsareequal”,anddifferentreligionscancoexistharmoniouslyinChina.3.2ReligiousIdeologyThereligiousbeliefsystembasedongodinwesternChristianitylogicallyemphasizestheprimacyofgod.Furthermore,becausegodisalwaysthere,thereisalwaysperfection,andeverythingshouldbeinfinitelyclosetoperfection.Ontheotherhand,thebasisofChinesereligiousbeliefoftenemphasizestheinteractionbetweenpeopleandtheBuddha.ChinesereligionsalsorecognizethesupremacyofBuddhism,buttheyaremoreattentivetothelifeexperienceofmonks.Asaresult,weoftenhearthattheChristianexperienceistoseemiraclesbecauseofthebeliefingod,whiletheChinesereligiousexperienceisoftentogothroughallkindsofhardshipsinlifeandfinallybecomeimmortal.3.3HistoricalInfluenceandStatusReligionisaspecialculturalphenomenonintheprocessofthedevelopmentofhumansociety,andalsoanimportantcomponentofthetraditionalcultureofmankind(李中偉,2012).Religionisthefactormostcloselyrelatedtopolitics.IntheMiddleAges,Christianityhadanabsolutedominantpositioninthewest,andsincetheHanDynasty,ChineseConfucianismalsohadanabsolutedominantposition,whichmadeChinesepoliticsdirectlybearingthecharacteristicsofChinesereligion,andBritishpoliticsofcoursedirectlybearingthecharacteristicsofChristianity.3.3.1MutualInfluenceBetweenPoliticsandReligioninChinaIntheprocessofthedevelopmentofhumancivilization,politicshasbeeninfluencedbyreligiontodifferentdegrees.Thelongerthehistoryofreligion,thegreateritsinfluenceonpolitics(方子玉,1998).Foralongtime,ConfucianismoccupiedaleadingpositioninancientChinesepolitics.Thiscombinationofreligionandpoliticshasthefollowingprofoundeffects:Firstly,theConfuciantheoreticalsystemofthreecardinalprinciplesandfivepermanentprincipleshashelpedChinesepoliticstostaystableforalongtime.Secondly,thefamily-orientedethicsisdeeplyrooted,whichmakesChinesepoliticsandevenChinesesocietyconstructthewholesocialethicssystemwithfamilyasthecore.FromtherelationshipbetweenreligionandpoliticsinChina,wecaneasilyseethefollowingcharacteristics:politicsnotonlychallengesthedevelopmentofreligion,butalsoprovidesopportunitiesforit.Thehighprosperityofsocietyischaracterizedbytheprosperityofculture,economyandreligion,whilethedevelopmentofpolitics,economyandculturepromotesthedevelopmentofreligion.Aswetracetheevolutionofthewesternlegalsystemanditsideas,wearealwaysattractedbyitsobviousandubiquitousChristianatmospherefromtimetotime.Thechurchwasalsothefirsttoshowthatcontradictorycustoms,ordinances,judgmentsanddoctrinescouldbereconciledbyanalysisandsynthesis(鉑爾曼,2003).TheBritishconceptofhumanrights,theconceptoflegalsupremacy,theideaofconstitutionalseparationofpowersandthepursuitofproceduraljusticearealltheresultsofthelong-terminfluenceofChristianity.3.3.2TheInfluenceofChristianityonBritishPoliticsandEconomyEventoday,Britain’sChristiancultureremainsintouchwithitspolitics.IntheMiddleAges,Christianityflourishedandevendominatedpolitics.ThemainpoliticalandeveneconomicpowerofthesocietywasinthehandsofChristianity.ThisphenomenonhasnotappearedinChina.ComparedwiththereligiouscultureofChina,thecontrollinginfluenceofBritishChristianityismorepowerful.TheexistenceofBritishChristianityismoreindependent,andthestatusofChinesereligionisoftenrestrictedorsupportedbysocial,politicalandeconomicfactors,whichoftenhaveasignificantimpact.Tosumup,theinfluenceofBritishChristianityonthepoliticaleconomyisalsoveryfar-reaching,comparedwiththesocialimpactofChinesereligion,therearetwomaindifferences.Thefirstisthathistorically,Christianityhasbeenabletocontrolpolitics,inotherwords,thesocialsynthesisofChristianityhasexceededthesocialsynthesisofConfucianism,BuddhismandTaoism.Second,thesocialinfluenceofChristianityismoreindependent.Theycanevenskipthesupportofpoliticaleconomyandgaineconomicsupportindependently,andtheirreligiousbehaviorwillnotgetmorepoliticalJordan,whichishardtoimagineinChina.3.4ReasonsfortheDifferencesofReligiousCultureBetweenChinaandBritainThereasonwhytherearedifferencesbetweenChineseandBritishreligionsisthedifferentculturalbackgroundsofthesereligions.Tobespecific,thedifferenceofreligionliesinthedevelopmentprocessofthecivilizationthatproducesreligionisdifferent,thedifferenceofphilosophicalthinking.SincetheChinesenationisagreatintegrationofnationalculture,Chinesereligionattheverybeginningisamixtureofmanygodsandreligions,andallkindsofgodscanfindtheirownpositioning.WhilethewesternreligioncomesfromJudaism,theJewishnationisasinglenationcomposedofJews,whosegodisasinglegod,ortheonlygod.TraditionalChinesephilosophysaysthatmanandnatureareinterrelatedandmutuallyinductive.Thereisnoimpassablegapbetweentherelationshipbetweengodandmanunderthisphilosophicalthinking.Mancanbecomegod,andgodcanbecomeman.However,westernphilosophyisabouttheunityofoppositesononeside,andthetwoopposingsidescannotmergetogether.Therefore,itisimpossibleforgodsandmortalsinwesternreligiontotransformeachother.ThedeeperreasonforthephilosophicalbackgroundofWesterngodisthatthenaturalenvironmentofthesenationsistooharsh.Manhasanadversarialrelationshipwithnature.Theyhaveadeepfeelingofpowerlessnessinfrontofthestrongandbadnaturalenvironment,sotheycan’tproducethephilosophicalthinkingoftheunityofheavenandhumanbeingsandtheaffinitywiththenaturalenvironment.Therefore,theWesternGodisthekindofpowerfulanddominatingGod.Itisalsobecauseofthedifferenceinthisconceptandbeliefthatthereligiouscultureofthetwocountriespresentsdifferentcharacteristics.ItisbecauseofthedifferencesinreligiouscharacteristicsandconceptsbetweenChinaandtheUKthatthereligiousculturesofthetwocountriesaredifferent.Religionandcultureinfluenceandpermeateeachother.Thedifferenceinreligiousculturealsoleadstothedifferenceinculturebetweenthetwocountries,whichmakesthetwocountrieshavetheirowncharacteristicsinpersonality.CulturalDifferencesBetweenChinaandBritainSeenfromthePerspectiveofReligiousCultureLifeConsciousnessBecauseofthedifferentinfluenceofethicalspiritandreligiousspirit,Chineseandwesterntraditionalcultureshavedifferentinterpretationsonlife.Therearegreatdifferencesfromtheoriginoflifetothecognitionoflifeview.TheChinesebelievethatallthingsoriginatefromtheevolutionoftheuniverseitselfandthatmanisnotaboveallthings.However,westernChristianitybelievesthatlifecomesfromgod.FromtheperspectiveofChristiandoctrine,humanbeingsarecreatedbygodaccordingtohisownimage.Humanbeingsaretheessenceoftheuniverse.Christianityregardsmanasthehighestspiritcreatedbygodandgivesmanthepowertocontrolallthings.Therefore,whetherinnatureorinhistory,manisatthecenterandthemasterofallthings.FromtheChineseBuddhismandwesternChristianityonthedifferentinterpretationoflife,thewestchosetheviewthat“thesupremegodofindependentwillcreatedmankind,andnaturewasmadeformankind”,thatistosay,godcreatedtheworld,andgivepeopledominatetheworld,humanconquestofnatureisshowingthepowerofthepeople,somoreinclinedtoanthropocentrism,westerncultureislargelyalong“thepersonissubjectivity,isanobjectivephenomenonofhumannaturethepathforward”.However,Chinahaschosentheviewpointof“naturalevolution,allcreatureshavespirits”.Chinesepeopleareveryconcernedabouttheoverallintuitionandtheunderstandingoftheconnectionandharmonybetweenhumanbeingsandallthingsintheuniverse.Therefore,Chineseculturebasicallyfollowsthepathof“naturesubjectivization,manandnatureequality”.4.2FamilyEthicsFamilyisanotionthatsocietiesareconsistentlytryingtodefineandredefinenowadays,accordingtovariousinterestgroups(MihaelaPredaetal.,2020:12).Familyisthemostbasicethicalentity,whichnotonlyendowsindividualswithnaturallife,butalsocultivatesthemethicallyatthebirthofnaturallife.SomescholarsbelievethatChineseandwesternancientcivilizationsformedindifferentways.Chinaisfromfamilytocountry,andthewestisfromfamilytoprivateownershipandfinallytocountry.PrivateownershiphascutofftheWesternbloodtiesandweakenedtheirbloodrelations,whileprivateownershiphasaweakimpactonChina,whichmakesChinesefamilyconceptmoreimportantandfar-reaching(候外廬等,2004).InChina,withbloodasthebondandfamilyasthecenter,Chinesepeopleregardtheiroffspringasthecontinuationoftheirownlives.Inrecentyears,withthecontinuousmaturityofChineseBuddhism,thestyleofChineseculturehasbeengraduallyintegratedintothebuddhistculture,andtheelementsofbuddhistculturehavebeengraduallyabsorbedintotheChineseculture.Especiallyonthequestionof“filialpiety”,theBuddhismstartsfromthestandpointofspiritualcultivationandmakesitsowninterpretationoffilialpiety,thatis,“filialpiety”isissuedfromthehearttorelieveparents’worries,giveparentspleasureandmakeparentsgetspiritualrelief.Ifsomeoneinthebottomofmyhearthassuchapursuit,then,thispersonisafilialspiritofthepeople(蘇樹(shù)華,2004).However,thewesterntraditionalcultureisquiteindifferenttothiskindoffamilyethics.AsthewesternChristiancivilizationisextremelyfragmented,thekinshipethicsinthefamilyhasbeendisintegrated,resultingintheweakeningofthewesternviewofbloodunification.Westernersbelievethatgodcreatedhumanbeingsandshouldconcentrateonservinghim.Itasksbelieverstofocusonservinggodratherthanparents,andnotonwivesandfamilies.ItisobviousthatChristianityistransplantingthefamilykinshipethicsintothereligiousfield,andatthesametimetryingtodepreciatetherealfamilyconcept,whichleadstotheweakeningofthefamilyethicsinthewest.4.3InterpersonalCommunicationRestrictedbydifferentculturalconceptsandculturalbackgroundsbetweenChinaandthewest,therearealsogreatdifferencesininterpersonalcommunication.Interpersonalstrengthsareimportantpositivetraitsofhumanbeings(LiuLishaetal.,2018(6):7).Chinesecultureisaculturewithastrongculturalcolor,andpeoplearecloselyrelatedtoeachother,withastrongaffinityandhumantouch.Spendingtimewithotherpeoplecanincreasehappinessandwell-being,particularlyiftheexchangesaremeaningfulandinvolvecloseothers(JacquieD.Voraueretal.,2020(8):9).Sinceancienttimes,Chinesetraditionalculture,the"Brotherhood"occupiestheimportantpositionabsolutely,itincludesnotonlymeanstheextensionofthethetraditional“affection”,butalsointheethicsof“personalloyalty”composition,withtheBuddhismunderstood"personalloyalty"hasthe