Culture – Will Blog

What Are The Legends About The Mid-Autumn Festival

The legends of the Mid-Autumn Festival are rich and varied, among which the most well-known are the stories of “Chang’e Flying to the Moon” and “Wu Gang Cutting the Osmanthus Tree”. The following is a detailed explanation of these two legends, as well as a brief introduction to other related legends of the Mid-Autumn Festival.

Chang’e Flying to the Moon
“Chang’e Flying to the Moon” is one of the most famous Mid-Autumn Festival legends in ancient China. Its story has a long history and many versions, but the core plot is roughly the same.

Story Background
It is said that in ancient times, the hero Houyi shot down nine suns and saved the world from the suffering of the scorching sun, so he was rewarded by the Emperor of Heaven with the elixir of immortality. However, Houyi was reluctant to leave his wife Chang’e, so he gave the elixir of immortality to Chang’e for safekeeping.

Main plot
Safekeeping of the elixir: Chang’e hid the elixir of immortality at home, but this was known to Houyi’s apprentice Feng Meng. Feng Meng had evil intentions and wanted to seize the elixir for immortality.
Feng Meng forced the elixir: One day, Houyi went out hunting, and Feng Meng took the opportunity to break into Houyi’s house and forced Chang’e to hand over the elixir. Chang’e knew that she was no match for Feng Meng. In order to protect the elixir from falling into the hands of evil people, she resolutely swallowed the whole elixir.
Ascending to the Moon Palace: After swallowing the elixir, Chang’e’s body gradually became lighter, and she involuntarily floated off the ground and finally flew to the distant Moon Palace. Because of her deep longing for Hou Yi, Chang’e finally chose to land on the moon closest to the human world to live.
Hou Yi’s memorial: Hou Yi was heartbroken when he learned about this after returning home. He looked up at the bright moon in the night sky and found a vague figure in the moon that looked like Chang’e. So, every year on August 15, he would set up an incense table in the back garden to offer sacrifices to Chang’e in the Moon Palace.
Cultural influence
The story of “Chang’e flying to the moon” not only reflects the ancient people’s yearning and pursuit for a better life, but also expresses people’s praise and praise for loyal love. In addition, this story has also become one of the important sources of customs such as watching the moon and eating moon cakes during the Mid-Autumn Festival.

Wu Gang Cuts Down the Osmanthus Tree
“Wu Gang Cuts Down the Osmanthus Tree” is another legend closely related to the Mid-Autumn Festival.

Story Background
It is said that in the Moon Palace, in addition to Chang’e, there is also an immortal named Wu Gang. Because he violated the rules of heaven, he was punished by the Emperor of Heaven to go to the Moon Palace to cut down a osmanthus tree that could never be cut down.

Main plot
Violating the rules of heaven: Wu Gang was originally an immortal in the heavenly palace, but he violated the rules of heaven for some reason (the specific reason varies from version to version), and was punished by the Emperor of Heaven to work in the Moon Palace.
Cutting down the osmanthus tree: In the Moon Palace, Wu Gang was arranged to cut down a tall osmanthus tree. However, this osmanthus tree has magical powers. Whenever Wu Gang is about to cut it down, the tree will heal automatically. Therefore, Wu Gang can only repeat this endless labor day after day and year after year.
Lonely Watch: In the Moon Palace, in addition to cutting down osmanthus trees, Wu Gang has to endure endless loneliness and solitude. He often looked up at the stars, thinking of his relatives and friends on earth.
Cultural influence
The story of “Wu Gang cutting the osmanthus tree” not only reflects the ancient people’s praise and admiration for diligence and tenacity, but also reflects people’s deep thinking about the passage of time and the impermanence of life. In addition, this story is closely linked to the custom of moon-watching during the Mid-Autumn Festival, and has become an important part of the Mid-Autumn Festival culture.

Other Mid-Autumn Festival legends
In addition to “Chang’e flying to the moon” and “Wu Gang cutting the osmanthus tree”, there are many other interesting legends about the Mid-Autumn Festival.
Legend of the origin of Mid-Autumn Festival
Autumn Festival: The Mid-Autumn Festival originated from the worship of celestial phenomena and evolved from the autumn festival in ancient times. The original “Moon Festival” was held on the day of “Autumn Equinox” in the 24 solar terms of the Ganzhi calendar, and was later adjusted to August 15 of the Xia calendar (Lunar calendar). According to the “Book of Rites”, August 15 of each year is an important festival of the year, also known as the “Mid-Autumn Festival”. On this day, people will pray to the moon god and perform sacrificial ceremonies.
Local legends
Chaoshan Tower Burning: At the end of the Yuan Dynasty, in order to keep pace with the rebels in the surrounding areas, the Chaoshan people, according to a secret agreement in advance, built a tower with tiles and burned a fire in an open area on August 15 as a signal for the uprising. Later, this custom was preserved and developed into the custom of burning towers during the Mid-Autumn Festival.
Hong Kong Fire Dragon Dance: According to legend, a long time ago, after the typhoon in Tai Hang District, Causeway Bay, Hong Kong, a giant python appeared and did evil. After the villagers subdued the python, a plague broke out. The elders in the village were told by the Bodhisattva in their dreams that dancing with a fire dragon could drive away the plague. Since then, the custom of dancing with a fire dragon has been passed down every Mid-Autumn Festival.
Jade Rabbit Pounding Medicine: According to legend, when Chang’e was lonely in the Moon Palace, she turned into a jade rabbit and accompanied the toad in the Moon Palace. The jade rabbit was also responsible for pounding the elixir of immortality in the Moon Palace for Chang’e to take. This legend also adds more mystery and romance to the Mid-Autumn Festival.
IV. Summary
As one of the four major traditional festivals in China, the Mid-Autumn Festival contains rich cultural connotations and profound historical heritage. Whether it is the loyal love of “Chang’e flying to the moon” or the hard work and perseverance of “Wu Gang cutting the cassia tree”, they all reflect the traditional virtues and values of the Chinese nation. At the same time, these legends also add more fun and mystery to the Mid-Autumn Festival, allowing people to feel more cultural charm and emotional resonance when celebrating this festival.

Why Do Koreans Want To Steal Chinese Culture?

The reasons why Koreans shamelessly steal Chinese culture on a large scale can be analyzed in depth from many aspects:

Historical and cultural background

Characteristics of secondary civilization:
Korean culture belongs to secondary civilization to some extent, and its formation and development process are deeply influenced by the Central Plains culture. This cultural dependence and historical vassal status make it easy for South Korea to take extreme measures in the pursuit of its own cultural independence and historical status, including stealing and tampering with the culture of other countries.

Historical inferiority complex and national self-esteem:
Korea has been conquered and surrendered for a long time in history. This historical background makes Koreans feel inferior to their own history and culture. In order to make up for this inferiority complex, Koreans have become extremely arrogant and try to enhance their historical status and cultural confidence by stealing and tampering with the culture of other countries.

Lack of cultural identity:
Korea is facing a lack of cultural identity in the process of modernization. In order to build and strengthen its own cultural identity, Koreans tend to incorporate foreign cultural elements into their own cultural system, even at the cost of stealing and tampering.

Political and economic factors

Pursuit of political status:
Korea needs strong cultural support in the process of pursuing the status of a political power. However, South Korea’s own cultural heritage is relatively weak, so it has to enrich its own cultural content by stealing and tampering with the culture of other countries in order to enhance its influence on the international stage.
Driven by economic interests:
The development of South Korea’s cultural industry requires rich cultural resources. In order to obtain more economic benefits, Koreans tend to incorporate traditional cultural elements of countries such as China into their own cultural industry system for commercial development and utilization.
III. Social and psychological factors
The rise of nationalism:
The rise of Korean nationalism has made Koreans pay more attention to their own cultural independence and historical status. In order to strengthen their national identity and pride, Koreans tend to regard foreign cultural elements as their own cultural heritage and promote and hype them.
The impact of the education system:
The Korean education system does not attach enough importance to traditional culture, resulting in a decrease in the understanding and recognition of traditional culture by the younger generation. In order to make up for this shortcoming, the Korean government and all sectors of society began to increase the protection and publicity of traditional culture, but at the same time, there was also a phenomenon of over-interpretation and tampering.
IV. Specific cases and impacts
The Dragon Boat Festival application for World Heritage:
South Korea successfully applied for the Gangneung Dragon Boat Festival as a world intangible cultural heritage, which triggered a cultural dispute between China and South Korea. Although South Korea applied for the Gangneung Dano Festival instead of the Chinese Dragon Boat Festival, there are similarities between the two in cultural connotation and celebration methods, which has triggered controversy about the origin and ownership of culture.
Use of Chinese characters and Hanfu:
In the process of modernization, South Korea once stopped using Chinese characters, but later there were voices advocating the restoration of the use of Chinese characters. At the same time, Koreans also began to wear Hanfu for cultural displays and celebrations, which were regarded as theft and tampering of Chinese culture.
In summary, there are many reasons why Koreans shamelessly steal Chinese culture on a large scale, including historical and cultural background, political and economic factors, social and psychological factors, etc. In order to cope with this phenomenon, China should strengthen the protection and publicity of its own cultural heritage and enhance the international community’s awareness and recognition of Chinese culture. At the same time, it should also strengthen communication and cooperation with South Korea through channels such as diplomacy and cultural exchanges to jointly promote the prosperity and development of the cultures of the two countries.

What Is My Zodiac Sign?

The Chinese zodiac signs of the last 100 years are determined according to the cycle of the Chinese lunar calendar, with each sign having a cycle of 12 years.

Year Zodiac
2024 Dragon
2023 Rabbit
2022 Tiger
2021 Ox
2020 Rat
2019 Pig
2018 Dog
2017 Rooster
2016 Monkey
2015 Sheep
2014 Horse
2013 Snake
2012 Dragon
2011 Rabbit
2010 Tiger
2009 Ox
2008 Rat
2007 Pig
2006 Dog
2005 Rooster
2004 Monkey
2003 Sheep
2002 Horse
2001 Snake
2000 Dragon
1999 Rabbit
1998 Tiger
1997 Ox
1996 Rat
1995 Pig
1994 Dog
1993 Rooster
1992 Monkey
1991 Sheep
1990 Horse
1989 Snake
1988 Dragon
1987 Rabbit
1986 Tiger
1985 Ox
1984 Rat
1983 Pig
1982 Dog
1981 Rooster
1980 Monkey
1979 Sheep
1978 Horse
1977 Snake
1976 Dragon
1975 Rabbit
1974 Tiger
1973 Ox
1972 Rat
1971 Pig
1969 Rooster
1968 Monkey
1967 Sheep
1966 Horse
1965 Snake
1964 Dragon
1963 Rabbit
1962 Tiger
1961 Ox
1960 Rat
1959 Pig
1958 Dog
1957 Rooster
1956 Monkey
1955 Sheep
1954 Horse
1953 Snake
1952 Dragon
1951 Rabbit
1950 Tiger
1949 Ox
1948 Rat
1947 Pig
1946 Dog
1945 Rooster
1944 Monkey
1943 Sheep
1942 Horse

The Story Of The 12 Chinese Zodiac Animals

In traditional Chinese culture, the stories of the 12 zodiac animals have a long history, and each zodiac animal has its own unique legends and symbolic meanings. These stories not only represent the ancient people’s cognition of time, but also contain rich cultural connotations and wisdom. Today, we will explore the legends of the 12 zodiac animals together and feel the meaning and value they convey.

The following are more detailed legends of each animal in the 12 zodiac animals:

Rat: A long time ago, the gods in the sky decided to select twelve animals as zodiac animals, ranked in the order of arrival at the Heavenly Palace. Rat and ox are best friends, and they set out together. But on the way, the rat secretly hid in the ear of the ox, hoping to reach the destination first in this way. When the ox walked to the Heavenly Palace with great effort, the rat quickly jumped out of the ox’s ear and became the first of the 12 zodiac animals.
Ox: There was a farmer who was very hardworking. He would lead the ox to the field to plow every morning. One day, the farmer accidentally fell into the river, and the river god appeared and asked him to find three treasures before returning. The farmer had no choice but to let the ox go back. But the ox did not leave, but went down to the river to help the farmer find three treasures. The river god was very moved and told the farmer that the ox was a divine ox, so the ox was selected as one of the twelve zodiac signs.
Tiger: Tigers originally did not have a brave character, but after a tiger heard the story, he began to learn bravery. After years of hard work, the tiger finally became very brave and independent, and was selected as one of the twelve zodiac signs by the Jade Emperor. In addition, there are also legends that tigers are warriors in the mountains and forests, very brave and powerful, and can defeat other animals. In traditional Chinese culture, tigers symbolize bravery, strength and independence. The Jade Emperor heard the story of the tiger and selected it as one of the twelve zodiac signs.
Rabbit: The Jade Emperor held a banquet in the Heavenly Palace and invited all the animals to attend. But the rabbit had no means of transportation and could not reach the Heavenly Palace. So the rabbit decided to make a wheel with wood so that it could reach the Heavenly Palace quickly. When the rabbit arrived at the Heavenly Palace, the other animals were amazed at its wit and courage, and the Jade Emperor also praised the rabbit. Therefore, the rabbit was selected as one of the twelve zodiac signs.
Dragon: The dragon is a sacred animal in China, in charge of rain and weather. According to legend, the dragon was originally an ordinary farmer, but he was very kind and hardworking. One day, the water source in the village dried up, and the villagers were very distressed. The dragon decided to go to the rain god to pray for rain. After a long journey and many difficulties, the dragon finally found the rain god and brought back rain. To thank the dragon, the rain god told the dragon that he was a divine beast in the sky, and from then on the dragon became a sacred animal in China and the head of the twelve zodiac signs.
Snake: The snake did not have venom a long time ago, so it was often bullied by other animals. The snake was very sad and decided to find a way to have venom. After years of hard work and attempts, the snake finally found a way and obtained venom. The snake used venom to protect itself and other animals from attacks. After the Jade Emperor knew the story of the snake, he selected it as one of the twelve zodiac signs.
Horse: The horse was originally an ordinary farmer, but he was very hardworking and loyal. One day, the king came to the village to find the best rider and horse. The horse volunteered to ride the king to the palace. The king was very satisfied with the horse’s riding skills and loyalty, so he kept the horse in the palace. From then on, the horse became the king’s most trusted rider and one of the twelve zodiac signs.
Sheep: The sheep was originally an ordinary goat, but it had a very kind heart. One day, the goat met a wounded bird. The goat used its own wool to make a warm nest for the bird and fed it until it recovered. After the Jade Emperor knew the story of the goat, he selected it as one of the twelve zodiac signs.
Monkey: The monkey is a smart and resourceful animal. The Jade Emperor held a competition to select one of the twelve zodiac signs. The competition required the animals to cross a forest and solve some puzzles. The monkey used his wisdom and wit to pass the competition and became one of the twelve zodiac signs.
Rooster: A long time ago, there was a rooster who was very hardworking and punctual. He would wake up the villagers every morning at a fixed time to get up and work. The villagers were very grateful for the help of the rooster. The Jade Emperor was very moved when he heard about the rooster’s deeds, and he selected it as one of the twelve zodiac signs to commend its diligence and punctuality.
Dog: Dogs have always been one of the most loyal friends of mankind. Legend has it that the dog was originally a dog of an ordinary hunter’s family, but the dog was very loyal to his master and protected everything he had. One day, the master’s family was attacked by thieves, and the dog bravely protected the master and drove away the thieves. In order to thank the dog for its loyalty and bravery, the Jade Emperor selected it as one of the twelve zodiac signs.
Pig: Pigs were a symbol of auspiciousness and wealth a long time ago. Legend has it that the pig was originally a pig raised by an ordinary farmer, but the pig was very smart and could predict the good and bad luck in the future. Because its auspicious omen brought good luck and a good harvest to the villagers, the villagers were very grateful to the pig. After hearing the story of the pig, the Jade Emperor selected it as one of the twelve zodiac signs to commend its auspicious meaning and the good luck it contributed to people.

Through these legends about the 12 zodiac signs, we not only understand the origin and symbolic meaning of each zodiac sign, but also feel the breadth and depth of Chinese culture. These stories show the importance of qualities such as diligence, honesty, bravery, and wisdom, and also embody the concept of harmonious coexistence between man and nature. Let us cherish and inherit China’s excellent traditional culture while appreciating these legends.

The Story of Zhu Bajie In Journey To The West

The story of Zhu Bajie comes from the Chinese classic “Journey to the West”. His image is deeply rooted in people’s hearts and his personality is distinct. He is one of the indispensable characters in the story. The following is the story of Zhu Bajie compiled based on “Journey to the West” and related materials.

Background and origin of Zhu Bajie
Zhu Bajie, whose original name is Zhu Ganglie and whose Buddhist name is Wuneng, is the second apprentice of Tang Monk, the second junior brother of Sun Wukong, and the second senior brother of Sha Monk. He was originally the Marshal of Tianpeng under the Jade Emperor of Heaven, in charge of the Milky Way. Because he was drunk and teased Chang’e, and knocked down the Douniu Palace with his mouth, and stole the Ganoderma Lucidum, he was ordered by the Jade Emperor to beat more than 2,000 hammers and demoted to the mortal world. When he was reincarnated in the human world, he was mistakenly reincarnated as a pig. His face was similar to that of a wild boar, so he occupied the Yunzhan Cave in Fuling Mountain as a monster and called himself “Zhu Ganglie”.
The main storyline of Zhu Bajie
Zhu Bajie teases Chang’e
When Zhu Bajie was in heaven, he was so bold after getting drunk that he teased the beautiful fairy Chang’e and caused chaos in heaven. This behavior not only angered the Jade Emperor, but also made him lose his original position and status, and was demoted to the mortal world, starting his adventure in the mortal world.

Zhu Bajie fights Sun Wukong
In Gao Laozhuang, Zhu Bajie transformed into a strong man and was recruited as a son-in-law by the Gao family. However, he had an amazing appetite and often showed his original form, which frightened everyone in the Gao family. Sun Wukong passed by this place to protect Tang Monk on his journey to obtain scriptures, and changed into the appearance of Miss Gao, fighting wits and courage with Zhu Bajie, and finally subdued him. This battle not only showed Zhu Bajie’s bravery, but also reflected the friendship between him and Sun Wukong.

Zhu Bajie gets married in Gao Laozhuang
In Gao Laozhuang, Zhu Bajie originally just wanted to find a place to settle down, but was unexpectedly favored by the Gao family and recruited as a son-in-law. He is hardworking and capable, but his true colors are exposed and Miss Gao is scared away. This plot not only makes Zhu Bajie’s image more three-dimensional, but also reveals his deep tenderness and desire.

Bajie fights the Quicksand River
On the way to obtain scriptures, the four masters and apprentices walked to the Quicksand River and encountered a ferocious monster. Zhu Bajie joined forces with Sun Wukong and Sha Seng to fight a fierce battle with the monster. In this battle, Zhu Bajie fully demonstrated his courage and strength and contributed his own strength to the smooth progress of the journey to obtain scriptures.

Zhu Bajie righteously stimulates the Monkey King
During the process of obtaining scriptures, Tang Seng misunderstood Sun Wukong and drove him away. Later, Tang Seng and Zhu Bajie were captured by the monster. In times of crisis, Zhu Bajie used his wisdom to successfully anger Sun Wukong and made him rejoin the team to obtain scriptures. This plot not only shows Zhu Bajie’s wit and courage, but also deepens the friendship between the master and the apprentice.

Zhu Bajie was humiliated in Pansi Cave
In Pansi Cave, Zhu Bajie fell into the trap of spider spirits because of his lust for beauty and was tied to a tree by them and humiliated. Although this plot made Zhu Bajie look a little embarrassed, it also reflected his weakness in his character – lust. At the same time, it also reflected his growth and experience on the journey to obtain scriptures.

Four Saints Test Zen Heart
On the journey to obtain scriptures, the four masters and apprentices met four mothers and daughters who were incarnations of four Bodhisattvas. They tested whether the four masters and apprentices’ Zen hearts were firm through a series of tests. In this test, Zhu Bajie almost fell into the trap because of his lust for wealth and beauty. But in the end, with the reminder of Sun Wukong, he realized his mistake and successfully passed the test. This plot not only made Zhu Bajie’s image fuller, but also allowed him to grow and improve further on the journey to obtain scriptures.

Success in obtaining scriptures and being named the messenger of the altar
After 81 difficulties, the four masters and apprentices finally succeeded in obtaining the true scriptures and returned to the Tang Dynasty in the East. The Buddha Tathagata rewarded them according to their performance on the journey to obtain scriptures. Zhu Bajie was named the Bodhisattva of the Pure Altar for his efforts and contributions on the journey to the West. This honor is not only a recognition of him personally but also a reward for his efforts.

Chinese Mythology: Chang’e Flying To The Moon

In the long history of Chinese culture, the story of Chang’e flying to the moon is like a bright pearl, illuminating the night sky of countless people and becoming a household myth. This story not only contains rich cultural connotations, but also embodies people’s yearning for a better life and their loyalty to love. This article will comprehensively interpret this legend that has been passed down through the ages from multiple aspects, including the origin, development, cultural connotation, and influence of the legend of Chang’e in history and literature.

The origin of the legend of Chang’e
The myth of Chang’e flying to the moon was first seen in the “Huainanzi Wai Ba Pian” written in the Western Han Dynasty, which is a work that integrates philosophy, history, and mythology. The book records: “In the past, Yi was hunting in the mountains and met Da’e under a laurel tree. By the time of Yao, ten suns came out at the same time…Yi asked the Queen Mother of the West for the elixir of immortality and entrusted it to Da’e. Feng Meng went to steal it, but failed and wanted to harm Da’e. Da’e had no idea, so she swallowed the elixir of immortality and ascended to heaven. However, she couldn’t bear to leave Yi and stayed in the Moon Palace.” The “Da’e” here refers to the later Chang’e, who was changed to “Heng’e” to avoid the name of Emperor Wen of Han, Liu Heng, and then gradually evolved into the well-known “Chang’e”.

In addition to “Huainanzi”, earlier documents such as “Gui Zang” also have records about Chang’e flying to the moon, but they are relatively brief, only saying that Chang’e took the elixir of immortality from the Queen Mother of the West and ran to the Moon Palace to become a moon spirit, and had not yet had a direct connection with Hou Yi. This shows that the legend of Chang’e flying to the moon existed in the pre-Qin period and gradually enriched and improved with the passage of time.

The development and evolution of the legend of Chang’e
The legend of Chang’e flying to the moon has been continuously processed and interpreted in later generations, forming multiple versions. The most well-known version is that Chang’e flew to the Moon Palace because she stole Hou Yi’s immortal medicine. This version gradually became dominant after the Han Dynasty and has been widely circulated to this day.
The addition of Hou Yi
In the original records of Huainanzi, there is no clear mention of the husband-wife relationship between Hou Yi (i.e. Dayi) and Chang’e. But after the Han Dynasty, especially with the rise of Confucianism and the needs of the rulers, Chang’e and Hou Yi were portrayed as a loving couple. This change not only adds drama and emotional color to the story, but also makes it more in line with the loyal love and family ethics advocated by Confucian culture.
The enrichment and refinement of the story
In later legends, the story of Chang’e flying to the moon was further enriched and refined. For example, the plots of Wu Gang cutting cassia and Jade Rabbit pounding medicine were added, making the Moon Palace a place full of mystery and romance. At the same time, Chang’e was also given the reputation of “Guanghan Fairy” and became a symbol of beauty, nobility and loneliness in people’s minds.
Re-creation of literature and art
The legend of Chang’e flying to the moon is not only circulated in oral narration and folk tales, but also widely quoted and re-created by literati and poets. From Tang poetry and Song lyrics to Yuan opera, Ming and Qing novels, to modern operas, movies, TV series and other art forms, the legend of Chang’e can be seen. These works not only enrich the cultural connotation and artistic expression of the legend of Chang’e, but also make it more deeply rooted in the hearts of the people.
The cultural connotation of the legend of Chang’e
The legend of Chang’e flying to the moon is not just a simple mythological story, it also contains rich cultural connotations and profound ideological implications.
Yearning for a better life
Chang’e flew to the moon palace because of stealing the immortal medicine. Although she gained the ability to live forever, she also lost the opportunity to reunite with her relatives. This plot reflects the ancient people’s desire for immortality and their helplessness in real life. At the same time, the Guanghan Palace, osmanthus trees, jade rabbits and other elements in the Moon Palace also constitute a poetic ideal world, which embodies people’s yearning and pursuit for a better life.
Praise for loyal love
The deep love between Chang’e and Houyi is one of the most touching parts of the story. Although Chang’e left Houyi due to unavoidable reasons, her longing and attachment to Houyi never changed. This loyal love concept not only conforms to the husband-wife way and family ethics advocated by Confucian culture, but also deeply touches the hearts of countless readers.
Concern for the fate of women
As the heroine in the story, Chang’e’s fate also aroused people’s attention to the status and fate of women. In ancient society, women were often in a disadvantaged position, and their fate was often dominated and restricted by men and society. Although the legend of Chang’e flying to the moon gave women extraordinary abilities and status, it also implied the helplessness and struggle of women in the face of difficulties. This concern for the fate of women not only reflects the humanistic care spirit of ancient literati, but also provides us with useful inspiration for exploring women’s issues today.

Why Do Chinese People Like Journey To The West?

“Journey to the West”, a classic novel about gods and demons written by Ming Dynasty novelist Wu Cheng’en, has been deeply rooted in the cultural soil of the Chinese people and has become a classic and legend in the hearts of generations since its publication. The reasons why it has been able to attract the imagination of the Chinese people for a long time are complex and far-reaching, involving multiple levels such as literary value, cultural implication, artistic expression, and social psychology. The following is an in-depth discussion of this phenomenon. Although it is difficult to fully elaborate in 3,000 words, I will try my best to summarize its core points.

Excellence in literary value
Rich imagination and fantasy
“Journey to the West” takes the legendary story of Tang Monk and his four disciples seeking scriptures as the main line, and constructs a bizarre and mysterious mythological world. The book not only contains immortals flying in the clouds and mist, ever-changing demons, but also various magic weapons and strange geographical landscapes. These elements greatly satisfy people’s curiosity and desire to explore the unknown world. With his extraordinary imagination, Wu Chengen skillfully blended reality and fantasy to create a literary universe that is both based on reality and beyond reality.
Deep characterization
The characters in “Journey to the West” are distinct and distinctive. Tang Monk’s compassion, Sun Wukong’s wit and bravery, Zhu Bajie’s naivety, and Sha Monk’s honesty, these characters not only have distinct personalities, but also continue to grow and change with the development of the story, showing the complex brilliance of human nature. In particular, the character of Sun Wukong has become the embodiment of wisdom, strength and justice, and is deeply loved by readers.
Compact plot design and clever narrative techniques
The plot design of “Journey to the West” is compact and tense, and each chapter is full of conflicts and twists, which makes people unable to stop. At the same time, Wu Chengen also cleverly used narrative techniques such as foreshadowing, correspondence, and contrast, making the whole story structure rigorous and logically clear, which is both fascinating and memorable to read.
Profundity of cultural implications
The embodiment of the idea of the unity of Confucianism, Buddhism and Taoism
Although “Journey to the West” is based on the story of Buddhist scriptures, it incorporates Confucian ethics and Taoist natural philosophy, showing the cultural characteristics of the unity of Confucianism, Buddhism and Taoism. This ideological integration not only enriches the cultural connotation of the novel, but also reflects the diversity and inclusiveness of the social culture at that time.
A profound exploration of the good and evil of human nature
The novel deeply reveals the good and evil sides of human nature through the struggle between Tang Monk and his disciples and various demons and monsters. Sun Wukong’s rebellion and loyalty, Zhu Bajie’s greed and kindness, Sha Seng’s silence and perseverance, and the cunning and cruelty of many demons are all vivid depictions of the complexity of human nature. These stories not only entertain readers, but also trigger people’s deep reflection on themselves and society.
Metaphors and criticisms of social reality
Many plots and characters in “Journey to the West” contain metaphors and criticisms of social reality. For example, through the various hardships of Tang Monk and his disciples on the journey to obtain scriptures, the difficulties and obstacles on the road of life are reflected; through the struggle between Sun Wukong and the Heavenly Palace, the conflict and reconciliation between individuals and authority are metaphors; through the evil deeds of some demons, greed, hypocrisy and tyranny in society are criticized. These metaphors and criticisms give the novel a more profound social significance.

III. The uniqueness of artistic expression

Exquisite language art
The language of “Journey to the West” is lively and expressive. Wu Chengen used a lot of colloquialisms, slang and dialects, making the language of the novel both easy to understand and rich in local color. At the same time, he also skillfully used rhetorical techniques such as exaggeration, metaphor, and personification to make the language of the novel more vivid and enhance the artistic appeal of the work.
Literary form of poetry and prose interspersed
The novel is interspersed with a large number of poems and songs, which not only enrich the literary form of the novel, but also enhance the artistic atmosphere of the novel. These poems and essays express emotions, depict scenery, or reveal philosophy, which complement the storyline of the novel and together constitute the unique artistic style of “Journey to the West”.
Fusion of opera and folk legends
“Journey to the West” absorbed a large number of opera and folk legend elements during the creation process, making the novel have a strong folk color and drama. These elements not only enrich the content of the novel, but also make the novel closer to the actual life of the people, enhancing the readability and spread of the novel.

IV. Social psychological resonance and satisfaction

Worship and yearning for heroism
The characters such as Sun Wukong in “Journey to the West” have won the readers’ worship and yearning for their extraordinary abilities and heroic behaviors. The heroic spirit embodied in these characters not only satisfies people’s worship of the strong, but also inspires people’s desire to pursue self-transcendence and realize personal values.
Adhere to and pursue justice and kindness
The story of Tang Monk and his four disciples going through untold hardships to obtain the true scriptures in the novel conveys a kind of adherence to and pursuit of justice and kindness. This spirit not only conforms to the moral concepts of traditional Chinese culture, but also conforms to people’s deep moral pursuits and value orientations.
Emphasis and cherishment of family and affection
Although “Journey to the West” mainly tells the legendary story of seeking scriptures, there is no lack of description and emphasis on family and affection. For example, Tang Monk’s care and teaching for his disciples, and the deep friendship between Sun Wukong and the monkeys in Huaguo Mountain all reflect the importance of family and affection. These plots not only touch the readers’ emotional resonance, but also strengthen people’s cherishment of family and affection.

Chinese People Rush To Pay The Bill

In Chinese society, the dining table is not only a place to satisfy the appetite, but also an important place for interpersonal communication and emotional exchange. In such a cultural background, “rushing to pay the bill” has become a unique social phenomenon. It is not only about the payment of money, but also contains profound cultural implications and social strategies.

Cultural roots: face and reciprocity
Face culture is an important part of Chinese society that cannot be ignored. In the Chinese concept, face represents dignity, status and social evaluation. When having a meal or banquet, taking the initiative to pay the bill is often regarded as a generous and face-saving performance. By bearing the expenses, individuals not only show their economic strength, but more importantly, they win the respect and goodwill of others and maintain their face.

The traditional virtue of reciprocity is also an important factor in promoting “rushing to pay the bill”. In Chinese culture, if you accept the hospitality or help of others, you should give something in return to maintain harmonious interpersonal relationships. Therefore, after the dinner, many people will rush to pay the bill out of politeness and gratitude to show their respect and gratitude to the host or inviter.

Social psychology: group identity and sense of belonging
Group identity is an important aspect of Chinese social psychology. In a group, individuals often gain a sense of identity and belonging by imitating and following group norms. In a dinner party, when seeing someone start to pay the bill, others may join in the bill payment out of herd mentality or to avoid being seen as “unsociable”. This group behavior not only strengthens the connection between people, but also promotes social harmony.

The need for a sense of belonging is also one of the reasons that prompt people to rush to pay the bill. In the fast-paced modern life, people are eager to find a sense of belonging and security in social activities. By sharing the expenses, people feel close ties and mutual support between each other, which enhances the sense of belonging.

Economic considerations: strength display and relationship maintenance
Economic strength display is one of the motivations for some people to rush to pay the bill at dinner parties. For some people, paying for dinner parties is a way to show their economic strength and social status. By paying the expenses, they can send a signal of success and confidence to others, thereby gaining more social recognition and respect.

Relationship maintenance is also an economic consideration that cannot be ignored. In Chinese society, interpersonal networks are crucial to personal development. By treating others to a meal and paying the bill, individuals can deepen their emotional connections with others and build or consolidate their network of relationships. Although this investment may seem like a monetary investment in the short term, it may bring more resources and opportunities in the long run.

IV. Gender and generational differences
Gender and generational differences are also worth paying attention to in the phenomenon of “rushing to pay the bill”.

In terms of gender differences, traditionally, men’s greater financial responsibility in dinner parties is seen as a manifestation of responsibility and commitment. However, with the progress of society and the change of gender concepts, more and more women have begun to take the initiative to pay for dinner parties, showing their independence and confidence. However, in some occasions, men may still insist on paying the bill out of traditional concepts or respect for women.

Generational differences are reflected in the views and practices of different age groups on the behavior of paying the bill. The older generation may pay more attention to reciprocity and face culture, so they are more inclined to take the initiative to pay the bill; while the younger generation may pay more attention to personal feelings and actual needs, and have a more flexible and diverse attitude towards the behavior of paying the bill.

V. Reflection and Changes in Modern Society
With the development and changes of society, the phenomenon of “rushing to pay the bill” is also facing new challenges and reflections.

On the one hand, with the change of consumption concepts and the popularization of mobile payment, more and more people have begun to pay attention to the fair sharing and transparency of dining expenses. Some people have begun to advocate the AA system or use mobile payment software to share expenses to reduce unnecessary economic burdens and embarrassment.

On the other hand, the reflection on the cultural customs and social etiquette behind “rushing to pay the bill” is also gradually deepening. Some people believe that over-emphasizing face and reciprocity may lead to increased economic burdens and complicated interpersonal relationships; while others believe that this phenomenon reflects the unique cultural spirit and social wisdom of the Chinese people, which should be respected and passed on.

VI. Conclusion
The phenomenon of “Chinese people rushing to pay the bill” is the result of the interweaving of multiple factors such as Chinese culture, society and psychology. It reflects the unique cultural customs, social etiquette and collectivism of the Chinese people; at the same time, it also reflects the reflection and changes of modern society on traditional concepts. In the future, as society continues to develop and progress, we look forward to seeing more diverse and rational ways of paying for dinner parties; at the same time, we also hope that this phenomenon can continue to inherit and carry forward the fine traditions and spiritual core of Chinese culture.