Enjoy the world

The teaching materials of the Kingdom of Kiri are of course designed to meet the needs of the Kingdom of Kiri. In actual training, it is used in conjunction with another textbook, which is Ciel's ten earliest speeches. One of its teaching purposes is to explain why Ciel said that.

This is both cultural enlightenment and an introduction to Dongguo spoken language.

The ten speeches are "I am Charles", "Opportunity is Hope", "Our Forest Zone", "Can't Be Ignorant Anymore", "Labor Creates the World", "Building a Beautiful Home Together", "Who Are We" "Friends", "Unity is Strength", "Every New Day", "Master of Destiny".

The teaching materials must be very simple, so simple that a considerable number of people in the country can understand them. You can imagine how simple it is. The basis for its analysis of all issues comes from the introduction of the two concepts of "loyalty and forgiveness" in the opening chapter.

Niu Yiping had already read this textbook, so he asked Hua Zhenxing if he was a Confucian disciple?

The so-called "loyalty", the center, the fourth tone of the middle chant, is "If you want to establish yourself, you can establish others, and if you want to reach yourself, you can reach others." The so-called "forgiveness", like the heart, means "don't do to others what you don't want to do to yourself."

These two sentences are easy to explain and easy to understand. The former mainly talks about what should be promoted and relates to morality, while the latter mainly talks about what should be prohibited and relates to law. The two can be cross-corroborated.

From this, when people face the complicated world, they have the simplest values ​​and standards.

When Shen Sishu compiled the textbook, he also introduced many Confucian concepts at the beginning, including various Confucian moral standards, but they were deleted by Ke Fuzi, or moved to the end as "super-outline content" introduction, and only this was left in the beginning. Two items.

It is like a postulate in geometry. It not only derives the entire ethical system in the textbook, but can also explain the principles of order in politics, economy, law and other aspects.

This is not a Confucian book, but a social training textbook. It has less than 60,000 words in total. It first tells people two simple arguments, and then uses the arguments as the basis to explain the policies of the new alliance, even if it is "can't be big or small everywhere." Little things like that.

You yourself don’t want to accidentally step on it when you go out, so don’t fly anywhere. This sentence can make it clear, and only after it is made clear can it become the basis for formulating social management norms.

Someone said again, I did realize this, but when I was really in a hurry, I couldn't find a toilet nearby. This involves how to solve problems, and then becomes the basis for promoting public decision-making.

When the sanitation campaign was first carried out in the Kelin District, public toilets were built in every block, and the number of squatting spaces was designed according to the number of residents.

Don't think it's ridiculous, the above content is all in the textbook. This textbook is not for students to read by themselves, because most of them are not illiterate, but for teachers to explain in class.

Using the same argument, we can also deduce why we cannot steal, rob, or kill...

Another example is why we should be filial to our parents and treat others politely. This is actually an annotation of "If you want to establish yourself, you should establish others; if you want to achieve yourself, you should achieve others." - "Ask for the son, serve the father."

In the best and most reasonable expectations possible, treat your parents as you would like your children to treat you. In fact, such ethical requirements have exceeded the standards in today's society, because many children cannot find their fathers.

But you must at least know how to treat your mother, right? Even if it’s for your own children. Moreover, relatively noble ethical requirements should usually go beyond the status quo and represent a social ideal.

People who cannot find their parents also hope that they can have parents, especially hope that they can get good care from their parents since childhood. So in the best and most reasonable scenario possible, if you have parents, how you want them to treat you is how you want to treat your children in reality.

This is "filial piety and kindness" in the traditional culture of Dongguo.

Xiaoci is an acquired theory, which is equivalent to a "theorem", while Zhongshu is an innate theory, which is equivalent to a "postulate". The system of filial piety and kindness can be derived from the principle of loyalty and forgiveness, and can further explain various traditional cultural phenomena such as "respecting heaven and worshiping ancestors".

In different eras, the specific manifestations of filial piety are different. During certain periods in the history of the Eastern Kingdom, the formal requirements for filial piety and kindness became increasingly dogmatic and patriarchal, and gradually took on a decadent character.

People should criticize these dogmatic and patriarchal requirements for filial piety and kindness. They are even just to maintain some kind of decadent legal system in the name of filial piety and kindness, which is already reactionary to the essence of filial piety and kindness.

When contemporary Dongguo people criticize the historical patriarchal dogma in the name of filial piety and kindness, their subconscious value judgments and the argumentation methods used point out the hypocrisy of these patriarchal dogmas and believe that they cannot represent true filial piety and kindness.

People have not criticized filial piety itself, nor have they overturned the above-mentioned argumentation process. Except for cultural and social subversives with ulterior motives, the starting point of most people is not that unkindness and unfilial piety are virtues.

For example, Master Ke once saw Shen Sishu telling Manman about the "Disciple Regulations" compiled by the Eastern Kingdom in the Qing Dynasty. He was very angry and scolded Shen Sishu on the spot and refused to teach him anymore. Schools also need a Student Code of Conduct.

Kilili Kingdom has no history from the Eastern Kingdom Patriarchal Era, so this textbook from the New Alliance only introduces the original meaning and origin of Cixiao.

Originally, Ke Fuzi wanted to delete this part of the content, thinking that it was too in-depth for most students and not suitable for introductory education. This textbook must be very streamlined, and the relevant content can be studied in the advanced class textbook.

However, Shen Sishu was finally written out, and he couldn't bear to delete it. He strongly urged to keep it, so he streamlined it and put it at the end of the textbook, as an extension and improvement content in the classroom.

If you start talking about "The Analects of Ziqiu" directly from the beginning, no matter whether it is "corrupt and backward", it will go beyond the outline. Most students in Jiliguo will not know what they are talking about.

The four dimensions and five constants in the traditional culture of the Eastern Kingdom, that is, "propriety, righteousness, integrity, shame" and "benevolence, righteousness, propriety, wisdom, and trustworthiness" are not directly thrown out in this textbook, and are also placed at the end. , deduced through those two arguments, and then introduced and elaborated.

Ye Yining was looking through the textbooks, while Hua Zhenxing looked at her looking through the textbooks, inexplicably thinking of Mr. Ke Fuzi.

When someone criticizes Ziqiu, one thing they often say is: "When Ziqiu talks about rituals, he is defending the Zhou rites that have long been in decline, and represents a backward conservative thought."

Master Ke once sighed for his ancestor. Ziqiu really liked talking about Zhou Rites, because what he saw was the collapse of order, and what he hated most was the collapse of order. But he did not see the order re-established by later generations, so he missed the era when order was the best in historical legends.

As for Ziqiu himself, he was neither conservative nor narrow-minded, but quite open and tolerant. He could be called an outlier in that aristocratic era, and he also completed the ideological enlightenment of future generations.

When Ziqiu talks about rites, rites are both Zhou rites and not Zhou rites. He just uses Zhou rites as an example, which is what he thinks is the embodiment of "benevolence" in that era. Ritual itself is the embodiment of benevolence, and benevolence is "loyalty and forgiveness".

Ke Mengchao's words were suspected of being taboo for the Venerable, but Hua Zhenxing believed that what he said made sense. Of course, such words cannot be written into the training class textbook. This is his old man's independent teaching of Hua Zhenxing.

As for the Kingdom of Jili, there is no history of the Zhou Dynasty at all, and of course there is no confusion about Zhou Li. It only needs to introduce the arguments of Confucianism.

All social ethics systems are based on the foundation of their arguments, and through logical progression, coupled with some new external factors, such as the needs of the times, the needs of governance, social stability and development needs, produce various deductive changes.

Some people may not be aware of the unique value of a cultural system based on this foundation. First of all, the most unique thing is that it does not require the involvement of "god" from the beginning. It is another belief system.

All values ​​are derived from two most fundamental propositions, and these two propositions are derived from people's own needs, which can be called "Confucianism". You can change the name, but the essence is this.

Therefore, the unique characteristics of Dongguo people or Dongguo culture are that their attitude towards gods is quite open and tolerant, with a spirit of equal negotiation, tolerance and even resistance and criticism.

Does God need people’s tolerance and acceptance of people’s criticism? You heard it right, it is indeed the case.

Regardless of which family's Bodhisattva or which family's god they belong to, it does not prevent the same person from worshiping. With the development of society, even if there are no gods, it does not prevent someone from making them for you. Let’s not talk about the kitchen god and the toilet god. Have you ever seen the high school entrance examination god, the college entrance examination god, the fourth-level or sixth-level god?

Gods can become an intention and a kind of sustenance. People seem to tacitly agree that it is okay to worship the God of College Entrance Examination, but doing well in the exam is not the credit of the gods, and failing in the exam is not the responsibility of the gods.

As for the theory that failure in the exam is punishment from the gods, it is even more nonsense. It would be good not to hold him accountable, but there is no way to hold him accountable. In the end, this is just a psychological game that everyone understands.

The Dragon King's temple was built on the river embankment. When floods came, the Dragon King's home would be washed first. During severe drought, the Dragon King was even invited down from the altar to parade in the streets and whipped. Sometimes when it rains, some people will say that the Dragon King has appeared, and others will say that if we don't fight, we won't live up to expectations.

If someone grew up in a different cultural environment, they might be stunned when they see this scene. How could God appear? Isn't this a kind of collective subconscious that is holding those officials who are doing nothing but nothing?

In the eyes of ordinary people in the Eastern Kingdom, the Dragon King is not so much the god in charge of rain, but rather the official responsible for regulating rain. This is either the attitude towards gods or towards people.

If this is just a way for ordinary people to play, then the intellectual class would be even more interesting. Ziqiu does not talk about strange powers and chaotic gods, but this does not prevent intellectuals from studying the classics of various religions. Buddhism, Taoism, and classics of various religions can all be research objects.

In this process, disenchantment was naturally carried out, and the sacred classics of various religions were only regarded as research materials, and the things that were interesting or reasonable were studied, and the nonsense parts were treated as nonsense. .

People don't care too much about how nonsense it is, and more about what they can learn.

Various religious classics can be studied, studied, analyzed, and even questioned, criticized, and transformed. It is often seen that typical Confucian intellectuals also give themselves the title of such-and-such layman or such-and-such Taoist.

The eastern intellectual circles transformed Buddhism and created the local Zen sect, which for a time scolded Buddha and ancestors endlessly. The majority of intellectuals do not think it is deviant, but are particularly fascinated by the ideological process and state reflected in it.

This is no longer the attitude of believers towards gods, but a mind game played by intellectuals.

An ordinary Dongguo person might be used to this and not think there is anything special about it. Isn’t that how things should be? But from the perspective of another civilization system, this is incomprehensible and even unimaginable.

How could they be without God? The answer to this earth-shattering question is as simple as there was none from the beginning.

Is there any other civilization in the world that does not require the participation of God from the stage of enlightenment and the fundamental establishment of culture? This is the only one, no other semicolon!

God can exist or not, and whether he exists or not does not affect people's moral choices and value judgments.

The Dongguo culture based on this is full of the spirit of openness and tolerance. All existence can be criticized and all existence can be learned. This is not only the dialectical spirit of Taoism, but also the argumentation method of Confucianism.

The language used by the Dongguo people is not as simple as meaning. It is also a unique analytical language system. It is open and tolerant. When faced with new things, it can be summarized and absorbed smoothly, with almost no obstacles.

Dongguo culture also has very realistic moral judgment standards when facing fictional gods. It is still based on the two fundamental propositions of Confucianism, but many people are not aware of it.

If we change the cultural context, we can also deduce the corresponding ethical order system and formulate similar social norms, but the way of establishing the argument is different. Still taking that seemingly kindergarten example, why can’t people defecate anywhere?

If all human moral standards come from God’s revelation, then they must be deduced according to this logic. Because God loves the world, open defecation is unhygienic and will affect people’s living environment and personal health, so it violates God’s will.

If God had said certain words in the scriptures, that would be easy. If it is something that God has not mentioned, then a deconstruction process must be established, just like deriving it from the two fundamental theories of Confucianism, except that the starting point is God.

Of course, this is just an example. In fact, in many parts of the world and in many periods, including Dongguo, many people defecate in the open, and no one makes such an argument.

This example is given to illustrate the context system for implementing social education under different cultural and traditional backgrounds.

After reading the above analysis process, some people will inevitably have a question, what would happen if the gods were removed from it? Especially in modern times, many outstanding philosophers and thinkers have devoted their talents to doing just this.

Some people call it the Renaissance, or the Enlightenment, which reconstructed an ancient Greek civilization according to academic ideals.

In the cultural background of Dongguo, this problem does not exist, but in any other civilization background in the world, this is a big problem.

Therefore, those excellent philosophers often can only take two methods. One is to deconstruct God and re-elaborate what is the real God and divinity; the other is to create another philosophical concept to replace God, such as absolute spirit.

Whether God is dead or existence precedes essence, there are obviously traces of this. The writings of many people are a great project, shining with sparks of wisdom, and spending their whole lives to prove what kind of existence God is, or to prove that God does not exist.

Why can't He get around it? Because it has existed since the enlightenment stage of civilization, is the source of the moral system and values ​​established by the entire civilization, and is the basis of cultural argumentation, it can only be re-deconstructed in a certain way.

If God is abandoned, what will be used to maintain the social moral system? If we don’t give up on God, how can we address the openness and inclusiveness of civilization, as well as its crucial ability to empathize?

Openness and inclusiveness are cultural genes and subconscious minds. Without it, civilization will show exclusivity and aggression. When it is strong, it will regard the outside world as a colonial object. When it is weak, it will lead to internal tearing.

Another problem is the deadlock. The history of certain civilizations' invasion of other civilizations represents the will of God in the cultural subconscious to spread the gospel, thus finding a self-justifying moral basis. If we give up on God, how can we face our own history morally?

Doesn't anyone realize this? Many excellent thinkers have seen it, but even if they try to prove the proposition "God does not exist", they are obviously different from Dongguo culture.

Because when you are demonstrating "what kind of existence is God" or "whether God exists", the concept of God has already been involved. Even if the final conclusion is "God does not exist" or "God does not need to exist," the method is to find another concept to replace God's position.

Whether it is "absolute spirit" or "existence essence" or "free will" that replaces God, or "capital worship" or "consumption worship", it is a different contextual system from Dongguo culture.

Because the foundation of Dongguo culture was that God was not involved from the beginning, and there was no need to replace it with anything.

The question returns to reality. Why does the New Alliance use such basic teaching materials in the social transformation of Kilili Country?

Because the local primitive tribal culture is more complex, there are various strange spiritual beliefs, including shamanic and witchcraft-style religions, as well as religions spread during the Western colonial era, as well as various modern sects that have penetrated from surrounding countries.

How to carry out cultural integration? It will be a huge headache for anyone. If a certain kind of belief in gods is promoted, endless disputes can be foreseen in the future. If all "superstitions" among the people are banned by legislation, a backlash will occur immediately in reality.

Just spinning in the original circle, there is almost no way out. Kofuzi's solution is that the height is not on the ceiling or on several floors, but on dimensionality reduction.

The Confucianism that Hua Zhenxing learned, if we must call it Confucianism, was not directly inherited from Ziqiu in history, but was taught by today's Ke Meng Dynasty, but it seems very primitive and simple.

Confucianism is very open and can even become a theoretical basis for overthrowing a political power. This is because its most fundamental argument has no unquestionable divine authority, let alone a political power or a generation of monarchs?

Therefore, the Eastern Kingdom has experienced many dynasty changes in its history. People feel that this is a matter of course, and they can accept and interpret this phenomenon well from a cultural perspective.

Of course, every dynasty pays attention to the legitimacy of the legal system. Later court scholars created the theory of reincarnation of the five virtues in order to explain the justice of this dynasty's replacement of the previous dynasty.

But what are the standards for reincarnation in heaven? The circle has turned back again, and it is still a judgment of values, and those who are virtuous will live in the sacred artifacts of the country. What does it mean to be virtuous? Benevolence has virtue, and benevolence means loyalty and forgiveness. The so-called way of heaven must still comply with the moral standards that people need.

Therefore, in the cultural context of Dongguo, "rebellion" is not necessarily a morally derogatory term among the people. The fundamental argument of Confucianism includes the idea that dynasties can be changed, and even the corollary that systems can be changed.

Confucianism does not talk about ghosts and gods, but the Book of Changes, known as the book of divination, has become the first of the Five Classics of Confucianism. So what does the Confucian Book of Changes say? If it is poor, it will change, if it changes, it will be general, and if it is general, it will last. A gentleman is constantly striving for self-improvement.

There was a darkest moment in the history of the Eastern Kingdom. Confucianism did not need gods, but the patriarchal system of a specific era became a sacred dogma. It deviated from its most fundamental proposition and lost its most precious openness and inclusiveness.

Ziqiu is not a god. Some people use Ziqiu's name to compile patriarchal laws and want to be sacred in the world. Who should be criticized? This is the question Hua Zhenxing wants to ask Ye Yining. The foundation of Confucianism is the cultural gene of the Eastern Kingdom. It tells the principles of life and the way of looking at things.

You can not respect Ziqiu as a saint, but you can also judge him, but you cannot ask Ziqiu to be a god who can directly give you everything you want.

Hua Zhenxing saw that Ye Yining had turned the textbook to the end, so he turned what he wanted to say into a spiritual thought and sent it not only to Ye Yining, but also to other people present.