The ways of regulation of globalization in PRC @ CR (Taiwan)

The general perception of the phenomenon of cultural globalization in Chinese and Taiwanese societies, at different times past a period of isolation and inclusion in the world community, and now actively defining its position in relation to other participants in the process, can be described as posi-tive. Nuances arise in the formulation of the degree of activity (perhaps the degree of readiness for openness to the world). The purpose of our study is to determine the specificity of the processes of globalization in con-tinental and island China, based on materials from Chinese journalism. The object of study is the modernization of Chinese society, the subject is the participation of the state apparatus in regulating the extent of the impact of globalization on all spheres of life in Chinese society. In the materials of the Chinese press that we studied on this issue, we can clearly see two trends that determine the nature of the globalization processes of both parts of the Chinese nation. In the materials of the Chinese press that we studied on this issue, we can clearly see two trends that determine the nature of the globaliza-tion processes of both parts of the Chinese nation. In our opinion, the most illustrative example is the slogan adopted in mainland China: “中国 走向 世界” Zhōngguó zŏuxiàng shìjiѐ (“China goes to meet the world”), while Taiwan broadcasts the desire to “belong to the world” (台湾 属于 世界 Táiwăn shŭyú shìjiѐ). In this case, we interpret the message of the Taiwanese people as a desire to be considered as a part of the world community and share its common destiny, while the people of China are ready to learn the phenomenon of global cul-ture while maintaining a sense of their own isolation. In the Taiwanese case, “belonging” is felt as ownership, which is a powerful integrating factor, since practically in each of the main national ideas, the unification on the principle of “common destiny”. the societal level, Western cultural values are perceived (not accepted ), localized, reworked, comprehended and, according to good old traditions,correlated with facts and precedent events that took place in high Chinese history and the very origins of Confucianism. In view of the fact that Chinese culture can operate for many thousand years, the achievements of Western spiritual and material culture are perceived as something young, specific, but not accepted yet. In both China and Taiwan, the formation of a global mass culture can be clearly seen both in class and age boundaries: young people, especially urban ones, actively include the symbols of American and / or Korean (in the north-west and central regions of the PRC) in their world of values, and Western and / or Japanese culture, (on the south-east coast and in Taiwan). The elderly, the villagers and workers of the northeast and central provinces of mainland China are unlikely to join the 哈日 族 Hārì zú current, favorably reacting to everything Japanese and adoring absolutely everything that the Japanese mass culture engenders

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