.Chapter 36 What is China

Faced with this rampant countercurrent, Zheng Yu just observed quietly, handled the country's urgent tasks in an orderly manner, and made a series of strategic arrangements. Cultural mouthpieces such as Beizhu were just observing coldly, while Siouxun was gathering to contact various factions.

Seeing that the situation had begun to exceed the scope of normal academic discussions, Zheng Yu finally contacted the cabinet.

Soon, the cabinet issued a decree, "Strictly prohibiting all kinds of discrimination against foreigners and foreigners, and severely punishing all illegal acts." In some serious places, the government directly mobilized police and even guards to calm the incident, arrested the responsible persons who incited violence in accordance with the law and filed a public prosecution. Local officials who were allowed or even incited the incident, and local financial officers were all resigned and even prosecuted in accordance with the law.

However, those retro Han scholars who charged in battle, shook flags and shouted, did not suffer any changes.

After a while, the signs of social order just emerged disappeared more quickly. Some forces that had just moved but had not had time to exert force seemed to be wrong, and then hurriedly retreated.

The "Huaxia Times" publishes the masterpiece "Beizhu".

This article, titled "What is China" is the beginning of the story: "Huaxia is the people of China. As long as the people of China are there, China is there. China has never perished and will not perish, because no matter how much suffering or distortion it has endured, the Chinese nation will not be extinct."

Beizhu proposed, "The foundation of China lies in the people of China and also in the culture of China. Chinese culture is not a simple Confucianism, nor is it a Neo-Confucianism. Chinese culture is not an insurmountable rule set by a few so-called saints, nor is it a scope defined by a few books of sages. Chinese culture is the crystallization of wisdom of all Chinese ancestors and people of this world. It is not only the patent of a few sages, it belongs to all citizens."

"Chinese culture has been constantly developing and changing since ancient times, rather than simply imitating the ancients... Although the Confucianism in the Han Dynasty claimed to abolish all schools of thought and respect Confucianism, it was actually Confucianism outside and law inside, and also adopted Huang-Lao. Confucianism used Confucianism to formulate the principles and laws, constrain officials and people with the law, and used Huang-Lao's magnanimity and benevolence to accumulate strength in the people. Later, Song Dynasty also used Buddhism to enter the Tao, and took Buddhist thoughts such as meditation and understanding the truth, advocating searching in the heart, and then developed into Neo-Confucianism, gradually falling into empty talk and empty talk."

"In addition to the continuation of Confucianism, Chinese culture also includes the learning of the pre-Qin philosophers, including the learning that has been applied throughout the ages, the inheritance of all walks of life, the large amount of creation and experience accumulation of working people in life, and also includes the "new study" created by the late emperor Zheng Ying, who abandoned tradition and integrated the east and west, so-called Neo-Confucianism is Chinese culture, Confucianism is Chinese culture, some "saints" say is Chinese culture, and some "saints" are irrefutable truths in the world, which is really a big mistake."

"Chinese culture, like other cultural origins in the world, has its own specific historical background and social environment. It is not a saint who came from heaven to write a magical work, and people in later generations only need to constantly 'deep understanding'. It also has the limitations of the times and only applies to a certain period, a certain background, a certain region, and is by no means a universal truth, nor is it a divine object that is absolutely superior to other cultures."

"There are no more than the present, and believe in saints and respect for heaven and ancestors. These kinds of disadvantages have caused Chinese culture to decline step by step since the study of philosophy. For hundreds of years, with China's huge population, it has not contributed a thinker, and there is no commendable achievements in social science and natural science. The country is no longer ambition, which shows that the so-called superior culture has really big problems and has long lagged behind the times."

Beizhu turned his pen tip and clearly stated, "The so-called traditional culture is by no means the Three Bonds and Five Constant Permanences, the High and Low, the Country and the World, and it is not about cultivation, harmony and peace, nor is it about the Neo-Confucianism and patriarchal law. The value of traditional culture lies in its purpose rather than means, and its jing rather than external."

"In my opinion, what Chinese culture really needs to be inherited is its purpose itself: people-oriented. It is its spiritual core, namely the doctrine of the mean and benevolence and forgiveness, rather than some means advocated by some people under specific historical conditions in order to achieve the goal. It is not the patriarchal ethics that have been distorted and castrated again and again in the historical process."

"Confucius proposed the purpose of "restraining oneself and restoring rituals" to "reach peace through "determining one's status" and "each one's position"". But the most fundamental purpose is to make people—the meaning of people in that era only includes scholars, not slaves and the lower class people who have just gotten rid of their slave status (that is, the "people" of that era)—can enjoy a stable and prosperous life. In this sense, Confucius's thought core has its greatness: people-oriented, but the people in his eyes are limited to the scholar class..."

"...In that specific historical period, as a descendant of an old noble, Confucius naturally proposed the "Restoration of Zhou Li" by starting from the family relationship around him, determining status, illuminating the rank, and illuminating the rank, and promoting the rank and inferiority of the people step by step to the country. He used such a set of hierarchical order and the system of rule of man to eliminate disputes, promoting the human-centered goodness through education, realizing "promoting love" within the ruling class, and affirming the priority of their families to combine the ritual and law, eliminating the power struggle within the ruling class, and on this basis, constraining the ruling class to restrain the ruling class to seek restraint from the lower class. In Confucius's view, this is the best way to achieve social stability and harmony. But we need to be clear: these are just means, not purposes. The purpose of Confucianism is to be people-oriented, and the idea that Mencius valued the king and was lightly reflected the germination of the idea of ​​sovereignty in the people..."

"The world has changed and over a thousand years, Confucianism has undergone changes and has been transformed step by step into an ideology that is more adaptable to the patriarchal society, and has gradually deepened the distortion of the people and its restraint on the thoughts... The Han Dynasty has developed from the "Hundred Schools of Thoughts" to the "abolishing all schools of thought and respecting Confucianism alone" and the "world is determined to be one." The openness and academic freedom of the Wei and Jin Dynasties developed into the imperial examinations. Political fu began to strictly control ideology through official examination selection. However, in the Song and Yuan ji, Luoxue further abandoned the utilitarian academics of the Tang Dynasty and completely entered the rut of empty talk about morality. From Zhou Dunyi to Cheng Yi to Zhu Xi, he gradually fell into extremism that overemphasizes "righteousness and reason". The "defense of righteousness and profit" between Chen Liang and Zhu Xi of the Southern Song Dynasty is a typical example: Chen Liang, who promoted social progress and advocated pragmatism and world, was ultimately "worry and troubled" in the end.

Zhu Xi, who believed that even Emperor Taizong of Tang and other emperors were not worthy of recognition because of his 'moral flaws', became a 'saint', and later became a 'saint', and later became a 'sage of the 'explicable study', and finally could not get rid of the shackles of Neo-Confucianism, became a 'textual study', and finally could not get rid of the shackles of Neo-Confucianism, and became a 'textual study', and became a 'textual study', and in vain 'textual study', the social thought became increasingly rigid or conservative, and society became rigid day after day... In this process, means gradually replaced the purpose. By Neo-Confucianism, patriarchal ethics had become the goal itself. As for people-oriented and how to achieve the mean and benevolent and forgiving, few people have really thought about it..."

"Patriarchal culture itself is a culture of hierarchical oppression, which can be applied to the era of ignorance in the Middle Ages, but it cannot be feasible in the era of human liberation... Today, if we regain this set of patriarchal culture, continue to build a hierarchical society with distinct hierarchical heights, govern the country with normal principles, and continue to advocate "love is different" and "the era of governing the country with clan culture and ignoring human liberation and equality and freedom, it will inevitably deviate from the true core of Chinese traditional culture: people-oriented, then the country will inevitably repeat the same mistakes and fall into the cycle of governance... Since the founding of the late emperor of China, the country's national power has been booming, relying on people-oriented, implementing the god of mean and benevolence and forgiveness, treating the achievements of advanced civilization of all nations with openness, rationality and objective gods, and implementing the doctrine of meanness and benevolence and forgiveness..."

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Immediately afterwards, Beizhu's pen tip changed again: "Looking back on history, although my Chinese traditional culture gradually promoted the "promotion of love" and "si love" advocated as the mainstream, the pre-Qin hundred schools of thought were not without fraternity. Mo Di advocated 'combination love' and fraternity' and opposed the "love is different" emphasized by Confucianism. The Moist school proposed 'combination love and mutual benefit," which has touched the ideological field of achieving fraternity and equality through fair distribution of interests... Because Mo Di himself was born into a commoner, his thoughts advocated more equality and fraternity, and today's society needs the precious nutrients of such commoner ideas."

"Mo Zi said: '... Therefore, if the princes love each other, they will not fight in the field; if the head of the family love each other, they will not usurp each other; if people love each other, they will not be thieves; if the king and his subjects love each other, they will be loyal; if father and son love each other, they will be kind and filial; if brothers love each other, they will be harmonious. Everyone in the world loves each other, the strong do not hold on to the weak, the many do not rob the weak, the rich do not insult the poor, the noble do not be arrogant or the lowly, the deceit does not deceive the fool, the world is welcoming resentment, and the people who can not arouse resentment, so they are praised by benevolent people." The consequence of violating the principle of mutual benefit is that "the strong must be held on to the weak, the rich must be insult the poor, the noble must be arrogant or the lowly, and the deceit must be foolish.' This shows that Mo's fault is that the strong must be held on to the weak, the rich must be insult the poor, the noble must be arrogant and the deceit must be foolish.'

I realized that love has a realistic side, opposed empty talk about morality, and advocated that love be based on mutual benefit. In other words, love must speak of profit, use love to promote profit, and use profit to incorporate love, forming an organic whole. 'Enjoyment' does not deny self-love, but combines self-love with love, but opposes the Confucianism's advocacy of 'love with differences' and the like'"love is different" as the basis for different love. 'Jiāo' does not despise self-interest, but strives to make both self-interest and mutual benefit not neglect, and opposes the emphasis on si profit based on si love."

"In the Mohist theory, justice and profit are mutually complementary relationships, and self-love and universal love are also one-piece relationships. Mozi opposes castration and human beings being good, but believes that morality needs to be based on the adjustment of interest relations, and that both love and mutual benefit rather than ethics order is the foundation of social harmony. 'Those who love others must love them; those who benefit others must benefit them'. In this kind of mutual obligation relationship with love, under this social resource distribution system based on equality and mutual benefit, the world can achieve harmony and prosperity, and achieve fraternity among different members. Therefore, mutual benefit is

In order to govern, 'Today's gentlemen are loyal to the wealth of the world and hate poverty; in the governance of the world and hate it, they should love each other and benefit each other. This is the law of the sage king, and the governance of the world, and we must do things.'. Mozi advocates virtuousness, equality, burial, and non-aggression, and other ideas of both love are based on both love. It can be seen that in the pre-Qin period, the idea of ​​equality and fraternity had been proposed, but at that time the ruling class adopted the idea of ​​fooling the people of the Legalists, and Han and Wu took the convergence of Confucianism, Taoism and Law as the classics, and 'Constitution, Taoism and Law as the conscience, and the culture of silence and patriarchal law has flourished since then, and the jing spirit of equality and fraternity was gradually buried..."

"Western thoughts inspire people to be born equal, people are born free, and the theory of social contract was proposed by the Mohist school as early as the chunqiu period. Modi proposed in "Mozi? Fayi" that 'people have no children and nobility, and are all ministers of heaven.' In the Mohist theory, people are born equal and have rights in heaven, which is natural human rights. The Mohist idea of ​​"combination love" is also based on this natural human rights and is born equal. "Mozi? The Sutra" points out: 'Benevolence and love oneself are not for the use of oneself, nor for the love of horses.' Here, the Mohist school proposes that people themselves are the purpose, not the means, as people are the ones, the doctrine of the mean, benevolence and forgiveness."

"Mozi? Shang Tong II" proposes, 'In ancient times, the people were not born in the beginning of heaven, and the people were human beings." That is, in the early days of human society, there was no ruler, and the people were equal and free people. In "Shang Tong Eleven", Mozi also pointed out that due to the state of no government, people 's choice of the wise and capable people in the world, establish themselves as emperor... choose the virtuous and capable people in the world, establish themselves as three dukes... establish the wise and capable people in the world... and choose the virtuous and capable people in the country, establish themselves as righteous and capable people.' It can be seen that on the basis of equality, fraternity and freedom, Mozi publicly proposed the theory that human regime organizations were originally based on democratic elections and social public contracts."

"...Mohist schools attach importance to scientific practice and proposed the concept of looking at all things dialectically. Their righteousness and profit complement each other also reflect this dialectical and objective spirit, which is the great manifestation of the doctrine of mean thought... The Mohist schools insist on benefiting the country and the people as the fundamental standard for whether all thoughts and cultures are correct. The so-called "viewing the benefits of the country and the people" advocates the world as the only way to be fair is to be kind and forgive. The core of the Mohist schools is to put people first..."

"It can be seen from this that although the methods of Confucianism and Mohism are different, the connotations are actually common: people-oriented, moderate, benevolence and forgiveness... Our Chinese culture is a culture that is people-oriented, but in the process of historical development, with the establishment of the unified dynasty, the interests of the ruling class in the world finally turned to reverse elimination, humanistic thoughts were strangled and buried, and ideological culture gradually moved towards the direction of stifling and distorting people, and ignorant humanities, so there were tragedies that modern history could not bear to read again and again, making the pearls méng dust, which is a warning to this life..."

"Whether people-oriented, moderate, kindness and forgiveness in Chinese traditional culture, these spiritual cores really need to be realized in different ways under different era backgrounds. In today's society, people are very intelligent, and countries are competing for each other. If you take a little mistake, you will be doomed. Russia is already an example in front of you... History is vast, and if you follow it, you will prosper and lose. People have developed from slaves without independent personality to citizens with independent progressive self-esteem and self-confidence.

It is a historical flow, and it is inevitable for human beings. If you want to violate it, it is a crime against the country and the nation, and it is also a betrayal of the ancestors of China. Today, the hierarchy advocated by Neo-Confucianism, such as hierarchy, love and defiance, and restraining people, are really a cancer that hinders social progress. The Mohist school advocated the concept of natural human rights, social contracts, democracy and rule of law, equality, fraternity and freedom, is just in need of our Chinese people to ponder it in detail..."

"People-oriented, mean benevolence and forgiveness should be reflected in this era with appropriate means. Our new Chinese studies have implemented the people-oriented human-oriented spirit, taking the doctrine of benevolence and forgiveness as a creed, maintaining social justice and order with the rule of law, promoting social progress with science, and pragmatically but not in vain, and testing the truth with practice, rather than using the words of saints as the truth. With this foundation, the wisdom of the empire has been greatly improved, and all undertakings in China have flourished, and the achievements of civil and military affairs have been prosperous for the time being."

"My new Chinese study today's doctrine of mean is not a matter of perseverance, nor is it a 'holding of the principle without principle', but objective, rational, not paranoid, or stubborn. My new Chinese study has always believed that the doctrine of the mean is rational, the doctrine of the mean is science, and the doctrine of the mean is objective; the so-called benevolence and forgiveness are no longer the false benevolence of the old dynasty, which is cruel outside and cruel inside, nor is it not the magnanimity of the internal charity of the outside and generous outside to show the majesty of the Celestial Empire. Our new Chinese policy promotes education internally, develops the economy, establishes fair social security, establishes equal legal system and democratic politics to protect the rights and interests of the people, and enables the people to share the benefits of national growth. For the enemy of the country and nation, our new Chinese policy uses iron blood to tyranny, which is the iron blood to the enemy, which is benevolence and forgiveness of the country and nation."

"It can be seen from this that benevolence and forgiveness is democracy and rule of law, that is, universal love and equality... The doctrine of the mean benevolence and forgiveness is science and democratic rule of law... As a means of social development, it is not unique to the West, but the basis of all social progress. Without science, everything is nothing but empty talk, nothing more than just stir up the words of the saints. If it is said to be so bad, it is actually useless. Without democracy and rule of law, the whole society still has to rely on the patriarchal rule to govern. Everyone worships power and authority, has no freedom of thought, no personal dignity, neither self-esteem nor self-confidence. How can such a foolish and weak people compete with the tiger and wolf people of the great powers?"

"My Chinese New Learning is the inheritance of the Chinese culture in the new era. It is a theory that integrates Chinese and foreign civilizations, has endured the test of national development and has made continuous progress...My Chinese New Learning is neither ancient nor present nor present. It starts from reality and does not believe in all authority or blindly follow. My Chinese New Learning does not use the specific and subtle words of saints to restrain their thoughts, but uses the clear theory to inspire people's wisdom, and encourages them to actively think, distinguish and absorb, and innovate and enterprising. My Chinese New Learning never judges the achievements of all civilizations by their source, but uses their effectiveness as the basis, criticizes and abandons them, removes the disadvantages and retains the advantages. My Chinese New Learning never respects the ancestors of heaven and law, and does not determine the allocation of resources based on official authority. My Chinese New Learning may not be one of them, nor destroys other academics with power."

"My Chinese government does not blindly follow the West, nor do they follow the previous generations, do not respect the ancients, do not respect the foreign countries, but seek reality. Our empire has an open and wise ruler, a parliament holds the power of legislation and budget, judicial independence, a local senate to enforce local legislation, supervision, organization and finance, national elections, public opinion supervision, multiple parties, constitutions, and national supervision. In wartime, our Chinese government has a base to govern military and political affairs, gather national strength to resist foreign aggression; in peace, our Chinese association, cabinet, and monarchs each have their own duties, everything depends on public opinion, but not the law of blindly following the upper and lower branches. In this way, a wise ruler can guide the arbitration of the country's important affairs, the Congress must uphold the public's opinion to decide the national affairs, and the cabinet is responsible to the Congress, so as to be the only one. In short, everything depends on public discussion, each has its own duties, and each has its own duties and checks and balances each other, and everything is done according to the law."

"My new Chinese learning inherits the past and starts the future, integrates the world and becomes a family. This new learning is the new Chinese learning, which eliminates the false and preserves the truth, survives the fittest, and continuously develops and improves the continuous progress of the knowledge. Therefore, the new learning is not Western learning, nor is it the old antiques from thousands of years ago, nor is it the words of the saints of the new era. It is dynamic, constantly developing and progressing knowledge, and it is a knowledge with science and the rule of law as its connotation."

"With the new Chinese learning in China, China will truly become the new Chinese, rather than being firmly bound by patriarchal ethics and sinking into the cycle of governance. With the new Chinese learning in China, the people of China can change from slaves to talents, from fools to free people, and from a candid people who succumb to power to citizens who participate in politics."

"Therefore, new learning will prosper, China will prosper, and new learning will decline. Instead of sticking to cultural dregs to make history, it is better to open your eyes and look at history, face reality, and think more about how to enrich my new learning in China and how to lay the foundation for my thousand-year-old foundation for China."

As soon as this article is published, paper in Luoyang is expensive.

The "retro Han" faction, which has always been aggressive, was naturally secretly excited when he saw the surging winds everywhere, but before, the political work had taken to calm down, but some keen people splashed their heads like cold water. Then this article was released, which made some people who knew the inside story of Kitatake take a breath of air.

These people naturally know that this seems to be Beizhu speaking from the perspective of "national", "civil rights" and "rule of law", but in fact it is likely that it represents the emperor himself

These people also lost their voices for a while.

They were originally thinking about this ambiguous attitude of politics, especially the Chinese Palace, who always remained silent. Even if it was not indulgence, they should have had some secret plans. As long as they work harder, the emperor will be in control of the Congress and the constitution, and they will become cultural giants and then enter the court to take charge of the government. They will naturally be able to show their lifelong ambitions, "cultivate themselves, manage their families, govern the country and pacify the world", "continue the unique knowledge of the past, and create peace for all ages."

But now it seems that the emperor may have been sitting on the side of the new school, and also advocates "science", "rule of law" and "civil rights"

Many people are confused and can't figure out what this emperor sells in the gourd

As for Mo Di... many people hurriedly began to look through the old paper piles, looking for a few words in "Mo Zi": Although this "pre-Qin giant" has been famous for a long time, his knowledge has been buried for too long, and few people have been interested in it.
Chapter completed!