除夕，大年初一，元宵，正月，其间的日子，影响着整个中国的传统节日，所有的从古留下来的这些在传统节日里的纪念仪式，构成了传统的春节。
但是，这些传统喜庆节日里所有的礼仪，追问到其最根本存在的逻辑基础，都是跟土地有关，都是农耕有关，都是与农耕文明中心化有关。
今天是大年初一。在中国台湾海峡南岸的邻海城市--莆田，开始了从农耕文明中心化时代延续下来的正月狂欢节。这一个月的狂欢节，在开始的几天，插入了一曲与海有关的节日：除夕贴白头红联，初一走亲，初二不访亲走戚，初三重新准备，初四再补过一个年。
为什么要补过一个年，这件事要追溯400多年前，台湾海峡上的倭寇在大年初一入侵兴化城的历史有关。
400年前的这件事情，给妈祖故乡的莆仙平原，留下了深刻的印象，许多的节日传说，习俗，都能与那段历史扯上关系，经过了400年之后，我们是否能重新面对这段历史。用新的思考维度，用到海上去的思维结构，来看待这些以节日方式凝固在时空之中，不断反复出现节日仪式，所留下的思维模型呢？
无可置疑的是，单单是我们现在正一年又一年在过的传统春节，其中所有的仪式，所有凝固的形式，所有的内容，都是基于农耕文明的，基于土地的依赖，包括对故乡回忆，对亲人的信赖，等等都是属于农耕文明中心化的力量。
今天，我再次沿着，莆田兴化人过传统春节的时候，要在正月初四重补上过除夕的这一传统，回溯1562年左右的那段历史。
在那段历史中，我找到了一个冲突。就是来上海上的去中心化力量，与明朝的农耕文明的中心化力量之间的冲突。
这一段的冲突空间，刚好就在于我从小生活的这个海边小城市的地域里。这一段长达几十年的力量冲突，后来留下了“海禁”“片板不得出海”“海域划界”等等的坚壁清野，然后是闭关锁国，然后就是错过了一个时代“大航海时代”。
这么多年来，我们都走不出传统的春节，我们都给了传统的春节赋予很多的哲学内容，我们把贴春联，放鞭炮，放烟花，做年夜饭，走亲访友，祭拜祖先，祭拜神灵等等，我们把这些构成传统春节的礼仪礼式的语言进行分析一下，其实仍然还只是在语言哲学范围之内。
也就是说，400多年前，倭寇从海面上进入陆地，对于语言哲学的中心化陆地进行侵扰之后，在这400年前，我们仍然围绕着语言哲学的中心化思维在运作着我们的思维。我们没有反思着，400多年前，倭寇从去中心化的维度成长，从海面上攻击，依靠着数学哲学的的技术，可以以几千人力量来对付数以万计的来自于中心化陆地的力量。
也就是说，如果我们现在进行的传统春节上，所有的纪念仪式，如果能够摆脱语言哲学上中心化思维模型，从而进入到开放的艺术哲学思维模型之中，那么就有可能反思，并进入当年倭寇之所以敢于以少战多攻击思维之中，就可以进入到以数学哲学的促进增长生产力发展的整体思维模型状态。
New Year's Eve, the first day of the Lunar New year, the Lantern Festival, the first month, the days between which affect the traditional festivals of the whole of China, all the commemorative ceremonies left behind from ancient times in the traditional festivals constitute the traditional Spring Festival.
However, all the etiquette in these traditional festive festivals, asking about the most fundamental logical basis of their existence, are related to land, farming, and the centralization of farming civilization.
Today is the first day of the New year. Putian, a city bordering the south bank of Taiwan Strait, began the first moon carnival, which continues from the era of the centralization of farming civilization. This month's carnival, in the beginning of a few days, inserted a festival related to the sea: New Year's Eve posted white-headed red couplets, left relatives in the first year of junior high school, did not visit relatives in the second year of junior high school, re-prepared in the third year, and made up for another year in the fourth year of junior high school.
Why should it be made up for a year? this goes back more than 400 years ago, when the Japanese invading Xinghua City on the first day of the Lunar New year had something to do with the history of the Japanese invading Xinghua City on the first day of the Lunar New year.
400 years ago, this incident left a deep impression on Puxian Plain, Mazu's hometown. Many holiday legends and customs can have something to do with that period of history. After 400 years, whether we can face this history again. With the new thinking dimension, using the thinking structure of going to the sea, to look at these in the holiday way solidified in time and space, constantly repeated festival ceremony, left behind the thinking model?
It is indisputable that only the traditional Spring Festival, which we are celebrating year after year, all the rituals, all forms of solidification and all the contents are based on farming civilization, based on land dependence, including memories of our hometown, trust in loved ones, and so on, all of which belong to the centralization of farming civilization.
Today, when I celebrate the traditional Spring Festival along Putian again, I have to make up for New Year's Eve's tradition on the fourth day of the first lunar month, dating back to the history of about 1562 years.
In that history, I found a conflict. It is the conflict between the decentralized power coming to Shanghai and the centralization force of the farming civilization in the Ming Dynasty.
This period of conflict space happens to be in the area of this small seaside city where I grew up. This period of power conflict, which lasted for decades, later left behind the strong walls of the "sea ban", "no sea ban,"maritime demarcation," and so on, followed by the closure of the country, and then missed an era of "great sailing era."
Over the years, we have not been able to get out of the traditional Spring Festival, we have given the traditional Spring Festival to a lot of philosophical content, we paste Spring Festival couplets, set off firecrackers, set off fireworks, cook New year's Eve dinner, visit relatives and friends, worship ancestors, worship gods, and so on. We analyze these etiquette and etiquette languages that make up the traditional Spring Festival. In fact, we are still within the scope of language philosophy.
That is to say, more than 400 years ago, after the Japanese invaders entered the land from the sea and invaded the centralized land of philosophy of language, 400 years ago, we were still operating our thinking around the centralization of philosophy of language. We are not reflecting on the fact that more than 400 years ago, Japanese invaders grew up from a decentralized dimension, attacked from the sea, and relied on the technology of mathematical philosophy to deal with tens of thousands of forces from the central land with the strength of thousands of people.
