The reason why we emphasize the humanistic spirit today is to oppose scientism. To oppose "scientism" is not to oppose "science". We should distinguish between these two concepts: one is science and the other is scientism. There is nothing inherently wrong with science. Science has now permeated every aspect of our lives, and according to Marx, this has a very positive civilizing significance.

But we are against scientism. Once science breaks through its own scope of meaning and assumes the interpretation of the meaning of life, the result must be human alienation and materialization. Today, scientism and the logic of capital have joined forces to play the ideological role in contemporary society. Together, they hold the power of interpretation of the purpose of life, and impose progressive compulsion on the whole society and every member of it. You have to make progress every day, the whole society, the whole nation, must move forward without pause, never stop pursuing efficiency. In order to control the natural and social worlds effectively and continuously on a larger scale. In fact, it is the real connotation of the contemporary so-called "progress". This principle of progress is endowed by capital to our times. "Capital" is such a thing that it must proliferate, and when it stops proliferating, it ceases to be capital but merely "consumption funds".

Constantly proliferate, and must maintain a certain rate of proliferation, this is the life activity of capital. The life activities of capital multiplication require the whole society to be highly effectively organized according to the needs of capital operation, and the effective goal of such social organization is directly regarded as the measure of social progress. One of the great results is that our cultural life has been involved in such a progressive compulsion. Today, we encounter consumer culture. We have leisure on the weekends or during the golden weeks. Marx had great hopes for "leisure time". One of the great civilizing effects of capitalist production, he argued, was to greatly increase labor productivity and thus shorten the working day. The shortening of the working day is of great significance because the acquisition of leisure time opens up space for everyone to develop themselves freely and comprehensively. However, the reality is that our leisure time has not become a space for the free development of personality. This "space" is still the object of capital. That is the cultural industry. In our leisure time, we are dominated by the capital of the cultural industry. Capital also produces our cultural needs and ways of cultural consumption.

For example, we travel to a certain place under a certain program. With a tour company, you arrive at a destination, stop briefly, take a few photos, and then move on to the next destination. In such a tour, we complete all the required actions, satisfied to go home. Today there are all kinds of new and fashionable cultural products for us to consume, we watch Formula One, enter the "carnival", and so on. Basketball or football games have also become a form of cultural consumption. All these things fill our leisure time. In the process of cultural industry's overall appropriation of contemporary leisure time, the despiritualization of human life feeling is further intensified, and our hearts are experiencing a process of desertification. Why is this the desertification of the mind? Is that a little alarmist? Aren't modern people, armed with modern scientific rationality, intelligent, skilled, and able to deal with all kinds of troubles? That's true. However, this is only the development of the brain function, not the richness and strength of the heart. The mind can deal with trouble, not pain. The pain is in the heart, not in the head. We have to distinguish between trouble and pain, between head and heart. Every pain involves fate. Love, for example, is a pain, not a general worry. If someone is lovelorn, but not painful, it is not lovelorn at all, because he was never really in love. If we walk carelessly and stumble over a stone, and then get up and walk on, this is not called "pain", but "trouble". This is not the case with broken hearts. You feel so sore in the breakup that you want to talk to someone, a close friend. A friend will try to console you and make you let it go. What did he suggest? It's hard. I don't know how to say it. Finally, he said this: You know, there are plenty of fish in the sea. After hearing this, your mind thinks it's perfectly true because it's logical. He appeals to your reason, and reason is perfectly capable of justifying it. So, you just decided to let it go. But this decision is made in your head, and as soon as you make this decision, a pang of sadness comes back to you. Just as Li Qingzhao said, "there is no way to eliminate this feeling. So, that friend's advice is really of no use to you. I give this example to show that science appeals to our heads, but it can never take care of our hearts. Science trains our minds, but leaves our hearts behind. However, the heart cannot be thrown away, when we encounter something related to fate, it is really present. The problems of the mind cannot be solved by mathematical formulas. The same is true of individuals and a nation, which inevitably leads us to the discussion of national cultural life. To discuss the cultural life of a nation is to discuss the cultural spirit of a nation and the foundation of its peace of mind.