美女总裁马小秋用文化自信打造财富人生之“文化——在殿堂也在乡野”

原创 马小秋 太平洋财经 7月20日

这其中包含了学者们辛勤的精神劳作。学者们在研究学问的过程中格外需要一颗清净心，要耐得住十分寂寞，因为这都是真功夫，来不得半点矫饰。所以，这其实也是在修习。

——读《秋言物语2》手稿有感三
作者：马小秋译者：杰拉德·多诺万 Gerald Donavan
文化——在殿堂也在乡野

在我人生成长的过程中，各类中外经典名著都是我成长和进步的阶梯，

正是因为他们的辛勤付出，甚至耗尽一生的心血来做学问，严谨细致地去考究、书写，才会出现供我们学习与探索的书籍，我们因此才能追溯历史的源头，才会从中了悟真理、启迪智慧，才能明白自性从哪里来，如何明了真理。

对待如此有功德的人，我们不能抱以执见去轻视。我听到有人说起“谁是学院派的，都不在实践当中……”之类的话，其实，无论是学院派，还是非学院派，只要了悟真理，无数方法都是殊途同归的。
我们不要去分别学院派还是践行者，更不要对研习理论的学者不屑一顾，他们是值得尊敬的，他们在不断寻求正确的方法，去伪存真，他们用清晰的思路为我们梳理脉络，让我们更系统地学习传统文化。
在现实中，我看到许多学者将高深的学问化为深入浅出的聊天，听来让人如沐春风、齿颊留香。不仅如此，他们身上还闪烁着人文主义的温情与关怀，洞察人性、贴近人心。可以说，他们为我们展示了什么是真正的殿堂文化、学养深厚、温情脉脉。
那是不是只有学院派才有文化呢？
很多人都在微信上看过一篇文章，其中有一个让我流泪的画面，是两个民工在7-11便利店门口站着，迟迟没进去。他们可能是一对夫妻，大概是觉得自己脚上有泥不太好意思进去，怕把整洁干净的的门店弄脏了，会给别人带来不必要的麻烦。这是一种修养。可能他们没有多少知识，但他们有为别人着想、不给别人添麻烦的优良品质。

千百来年，日出而作、日落而息的广大农民在乡村辛勤劳作，在实践中涵育、培植和积累了诸多优秀文化因子，无论是以物质形态呈现的亭台阁楼、路桥围屋、民宅民居，还是以非物质形态呈现的歌舞说唱、乡规民约、家风家训、民风民俗、传统工艺、戏曲庙会等。可以说，乡村文化既是中华优秀传统文化的起源，也是培植民族优良品质的沃土。这些优良品质滋养着每个懂得真善美的中国人。

附：《熙和鼎实 大象有丰》鼎益丰年会宣传片——马小秋总裁带领600名员工打造了一台中外共享的“殿堂和乡野“非遗文化传承和创新的盛会

所以，对文化有分别心，就失去了文化的真实含义。文化应该是海纳百川、有容乃大的，其中的核心与本质除了宇宙真理、风土人情、人文艺术、价值观，还应有真善美和万千温情。当我们能对殿堂和乡野一视同仁，没有傲慢、没有偏见，学习经典、践行经典，把每个人都当成自己的老师，能对每个人都发自内心的感同身受，去体谅、去理解、去宽容、去尊重他人，去护持有功德力的人和事，就真正成为了一个文化人。

 In the City Palace and in the Countryside Farm

The classical texts of China and other countries represent a crystallization of scholarly wisdom. Their study requires a certain resolve. These texts have formed the path of my education, and yes, my awakening. 
In the process of conducting research, scholars require a pure heart. They must have the resolve and temperament to endure loneliness, since what they do entails a rare discipline: to admit neither deception nor affectation into the thought process. 

Thanks to their hard work—often a lifelong devotion of meticulous study and research—we now have priceless books to guide us back to an origin through the history of ideas. In using their intellectual landmarks to trace this path, we locate the origin of our self-awareness, and we allow wisdom and truth to prosper, just as we discover how to understand that truth. 
When discussing those scholars who possess such a rare pedigree, we should despise with all prejudice. I used to hear people say: ‘A theoretical scholar? Well, what does he know about practice and reality?’ 
As a matter of fact, whether a person is theoretical or practical in approach, if he has grasped the truth, all methods will lead to the same result. 
Let us not label those who are theoretical in orientation--as opposed to practical--as being of lesser wisdom or standing. Both approaches deserve our equal respect, because they have pursued a methodology that eliminates the false and retains the true; they have created a process that permits us to make discrimination with clear minds: in doing so, we learn the precepts of traditional culture in a consistent, systematic manner. 
I have observed many scholars take formulations of complex learning and streamline them intellectually--without loss of meaning—to create clarity in the mind. A reader feels genuine delight in the presence of such accessible levels of wisdom; it is like basking in a spring wind. The efforts of scholars to make the truth available radiates a humanistic warmth and care on their part. In their explanations, they have restricted themselves to the realities presented by human nature. They have brought the classics within reach of the ordinary person. 
It is they who have demonstrated the profound learning and cultivation of High Culture—and the delicate sensibilities that such a gathering of ideas can generate. 
But are we to understand that only theoreticians know culture? 
Many of us may have read the piece about two migrant workers, possibly a couple, hesitating outside a 7-11 store. They hesitate to enter. They worry that the dirt on their shoes might muddy the store and cause inconvenience for others. They may not be well-educated, but their decision to wait outside reflects a cultivation which includes a wide-ranging consideration for others. 
Over thousands of years, people on the land have worked hard to create physical artifacts and other cultural elements—not only tangible things such as pavilions, roads, bridges and folk houses, but also the intangible—songs, dance, village rituals and regulations, rules for family life, folk customs, traditional arts, and temple fairs. Rural culture is the origin of Chinese culture. It represents good ground for the cultivation of national qualities, sustaining all Chinese who understands the true, the good, and the beautiful. 
Maintaining a preference for practical over theoretical scholarship runs against the essential significance of culture. Culture should be inclusive at its core. It should embrace warmth and kindness among people. It should be reflected in local customs, art and culture, and be equally present in what we recognize as the true, the good and the beautiful. We become true people of culture when we show the same regard for those who live in the city and those who live on the farm—equally and without prejudice; when we learn from the classics and practice the teachings within; when we benefit from the experience of others and show compassion for others; when we respect the life situations that are different from ours and forgive them their mistakes, while protecting their cultural achievements with awards and recognition. When we put these ideals into practice, we become people of culture. 

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