In the historical process of mutual learning, integration, and inclusiveness, Chinese culture has formed a pattern of harmony in diversity and unity. The dialectical unity of diversity and unity in Chinese culture continuously promotes the innovative development of Chinese civilization, and constantly constructs and enhances the cultural confidence of Chinese people. Mou Zhongjian deeply cultivated Chinese religion and philosophy, condensed and proposed the concept of "diversity and harmony", and deeply analyzed the inherent logic of the endless vitality of Chinese culture. Since the emergence of religious studies, the concept of "religion" has long been imbued with the imprint of monotheistic beliefs in the ecological analysis of traditional Chinese beliefs. With the rapid development of religious studies worldwide, its explanatory power in non Western belief worlds often faces challenges, and scholars studying Chinese religions have a particularly deep feeling about this. Mou Zhongjian's "General History of Chinese Religion" (co authored with Zhang Jian) published in 2000 pointed out that the development of Western religious education over the past century has two obvious problems due to the lack of information on the history of Chinese religion. Firstly, the general principles and principles summarized by Western religious education lack sufficient universal value; Secondly, there are ambiguities and misunderstandings among Western scholars regarding the historical characteristics of Chinese religion. Therefore, contemporary Chinese religious scholars have a responsibility to systematically and deeply study China's own religious history from the perspective of world comparative religious studies, and summarize correct and clear theoretical viewpoints from it, in order to establish Chinese characteristic religious studies. Therefore, "A General History of Chinese Religion" comprehensively studies and elaborates on the complex and diverse forms of religion in Chinese history. Such rich content is indeed difficult to understand with the concept of a religion or a deity. Faced with the reality of many people mixing in China and various religions coming and going, "diversity and harmony" has become the greatest common denominator of each other's spiritual worlds. The book systematically reveals the rich connotations of the "diversity and harmony" of Chinese religions, effectively breaking through the rigid understanding of religious concepts in Western religious studies, and making positive contributions to accurately grasping the essence of Chinese religions and constructing an independent knowledge system of Chinese religious studies. In this monograph, Mou Zhongjian provides a comprehensive interpretation of the idea and model of "pluralistic harmony" in Chinese religion. Firstly, the integration of humanistic and religious elements. Humanistic rationality guides religious beliefs, and the two complement each other, thus avoiding theocratic politics and theological monopolies like in medieval Europe, making religious doctrines closer to real life and beneficial for moral education. Secondly, folk and orthodox characteristics complement each other. Folk beliefs and orthodox religions are both distinct and interactive, not only meeting the faith needs of the upper and lower classes, but also maintaining the vitality of religion through interaction. Thirdly, the unity of ethnic subjectivity and diverse openness. Respecting the Heavenly Ancestor is a fundamental belief that is revered by the whole nation and has remained unchanged for thousands of years; Based on the complementary nature of Confucianism and Taoism, while possessing a broad mind of harmony in diversity, respect for differences, and tolerance for diversity, it is easy to accept foreign religions and Sinicize them. Fourthly, harmony and diversity coexist. Guided by the Confucian philosophy of "harmony in diversity" and the Taoist philosophy of "tolerance leads to greatness", different religions approach and communicate with each other in harmony. The mainstream of cultural policies in various dynasties has been the combination of three or more religions, with harmonious religious relationships as the main theme. This religious ecology is clearly different from the Western society dominated by one god. The history of Chinese religion, as an organic component of Chinese cultural history, records the long journey of Chinese people's yearning for the sacred, pursuit of transcendence, and exploration of mysteries. Analyzing the internal logic of Chinese culture, the "pluralistic harmony" model of Chinese religion is not entirely created by Chinese religion itself. Its profound internal logic and cultural roots also need to be pursued from the consistent thinking and value pursuit of Chinese culture. Before the emergence of systematic religion, concepts and thinking such as "harmony with reality," "complementarity of yin and yang," and "generation and restraint of the five elements" had already permeated the land of China. In the history of human civilization, Chinese civilization has lasted for thousands of years with its unique charm and still stands tall in the East of the world. Its inherent value itself has infinite charm. Mou Zhongjian's 2018 publication "A Brief General History of the Relationship between Confucianism, Taoism, and Buddhism" is a work that analyzes the key to Chinese civilization. In this masterpiece that embodies the author's decades of hard work, Mou Zhongjian takes the history of the generation and development of the relationship between the three religions as the longitude, and the specific era of the three religions and their relationships as the latitude, presenting the complete development of the relationship between the three religions to readers. In the "General Introduction" section, the thesis first breaks through the topic of "the diversity and complementarity of the internal structure of Confucianism, Taoism, and Buddhism" and the main connotations and spirits of Confucianism, Taoism, and Buddhism. In the "Conclusion" section, it summarizes the "characteristics and trends of the historical development of the relationship between the three religions", and throughout the text, it focuses on the integration of the three religions into a cultural community in Chinese civilization, with internal harmony but diversity, convergence and assimilation, complementarity and infiltration, and coexistence and prosperity. Regarding this point, Mou Zhongjian first explores the "origin of Chinese civilization and the history of the relationship between Confucianism and Taoism", pointing out that "early Chinese civilization has developed independently from the beginning, with diversity and universality, without a single exclusive gene". Subsequently, the specific development of the relationship between the three religions in different historical periods will be discussed, revealing the historical context of the vertical evolution, horizontal expansion, diverse integration, central periphery, and rise and fall of the entire Confucian, Taoist, and Buddhist culture. The book is still in the process of sorting out the historical context, attempting to systematically condense theories. When discussing the "multiple complementarity of the internal structure of Confucianism, Taoism, and Buddhism", Mou Zhongjian emphasized that although Confucianism, Taoism, and Buddhism have a tripartite nature, the relationship and structure between the three religions enable humanities and religion to complement and learn from each other, "forming a virtuous mechanism of multicultural interaction, thus avoiding the singularity and cultural authoritarianism caused by the monopoly of a single culture". The humanistic rationality of Confucianism not only enhances the religious rationality inherent in Taoism and Buddhism, but also constrains the irrational factors inherent in Taoism and Buddhism, effectively avoiding the development of Chinese religions towards irrational extremism, strengthening their humanitarian consciousness and gentle Middle Way style, and forming a tradition of benefiting the world and doing good deeds. At the same time, the belief in the birth of Taoism and Buddhism, as well as the longing for the other side, complement the secularism of Confucianism, allowing Confucianism to maintain respect for the mandate of heaven, ghosts, and gods, adhere to the tradition of being cautious and pursuing the future, attach importance to the establishment of Shintoism, and use it to answer the confusion and concerns of the people about the contradiction between good and good fortune and the afterlife. The positive interaction between humanities and religion has led to a moderate and tolerant attitude towards religion in Confucianism, resulting in Chinese Buddhism and Taoism always prioritizing doing good deeds and respecting life, and making loving others a necessary prerequisite for loving God, achieving a high degree of unity between humanity and Shintoism. Mou Zhongjian's academic perspective is not limited to Confucianism, Taoism, and Buddhism, but encompasses the entire Chinese culture. Throughout more than half a century of exploration, his observations and reflections have always been dedicated to reviving Chinese culture. Starting from the study of the thoughts in "Huainanzi" and "L ü shi Chunqiu", he deeply reflected on many specific fields such as Taoism, Confucianism, and patrilineal traditional religions, and put forward highly innovative ideas such as "Confucius is the spiritual mentor of the Chinese nation", "the diverse and universal model of Chinese culture", and "New Benevolence Studies". The case chosen by Mou Zhongjian Academic Research Institute is unique, but the national sentiment and human concern behind the academic research are universal. (Xinhua News Agency) Author: Sun Wuhu, Liu Minghui (Professor and PhD student at Central University for Nationalities)