The textbook of the country of several miles, of course, was designed to meet the needs of the country, and in the actual training, it was used in conjunction with another textbook, that is, the first ten lectures of the Shire. One of the purposes of the teaching is to explain why Charles said that.

This is both a cultural enlightenment and an introduction to the spoken language of the Eastern Kingdom.

The ten speeches were "I Am Charr", "Opportunity is Hope", "Our Kling District", "No Foolishness", "Labor Creates the World", "Building a Beautiful Home Together", "Who Are Our Friends", "Unity is Strength", "A New Day", and "The Master of Destiny".

The textbook must be very simple, so simple that a considerable number of people in the country can understand it, and you can imagine how simple it is. The basis for its analysis of all issues comes from the introduction of the two concepts of "faithfulness" in the opening paragraph.

Niu Yiping has already read this textbook, so he will ask Hua Zhenxing if he is a Confucian disciple?

The so-called "loyalty", the center, the fourth tone of the middle reading, is "I want to establish people, I want to reach people"; The so-called "forgiveness", such as the heart, means "do not do to others what you do not want to be done to yourself".

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

As a result, when people face the complicated world, they have the most simple value standards.

When Shen Sishu was compiling the textbook, he also introduced many Confucian concepts at the beginning, including various Confucian moral standards, but they were all deleted by Kefuzi, or moved to the end to be introduced as "super-outline content", and only these two were left at the beginning.

It is like a public assumption in geometry, which not only deduces the entire ethical system in the textbook, but also explains the principles of order in politics, economics, law, and so on.

This is not a Confucian work, but a social training textbook, with less than 60,000 words in its entirety, which tells people two simple arguments, and then uses them to explain the policies of the new alliance, even if it is something as trivial as "no open defecation".

You don't want to go out and step on it if you're not careful, so don't fly anywhere. This sentence can be clearly explained, and only after it is clearly explained can it become the basis for formulating social management norms.

Someone is going to say again, and I did recognize this, but I couldn't find a toilet nearby when I was really in a hurry. This is a matter of how to solve the problem, which in turn becomes the basis for driving public decision-making.

In the early days of the sanitation campaign in Klin District, public toilets were built in each block, and the number of squatting places was designed according to the number of residents.

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

In the same way, we can deduce why we can't steal, rob, or kill......

Another example is why we should honor our parents and treat others with courtesy, which is actually a commentary on "I want to establish a person, and I want to reach a person" - "What you ask is the son, and what you want is the father".

In the best possible and reasonable expectations, you would do to your parents as you would like your children to treat you. In fact, such ethical requirements are beyond the norm in today's Jili society, because many children cannot find their fathers.

But you have to 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 can't find their parents also hope that they can have parents, especially hope to be well taken care of by their parents since childhood. So in the best possible and reasonable assumptions, if there are parents, how do they want them to treat themselves, but how they treat their children in reality.

This is the "filial piety" in the traditional culture of the Eastern Kingdom.

Filial piety is an acquired theory, which is equivalent to a "theorem", while loyalty and forgiveness is an innate theory, which is equivalent to a "public hypothesis". The system of filial piety can be deduced from the principle of loyalty and forgiveness, and then it can also explain various traditional cultural phenomena such as "respecting heaven and worshiping ancestors".

In different contexts, the specific manifestations of filial piety are different. At certain times in the history of the Eastern Kingdom, the formal requirements for filial piety developed more and more dogmatic and patriarchal, and gradually took on a decadent character.

People should criticize these dogmatic and patriarchal demands for filial piety, which are even just defending some kind of rotten legal system in the name of filial piety, which is already a reaction against the essence of filial piety.

When contemporary Dongguo people criticize the patriarchal dogmas in the name of filial piety in history, in fact, the value judgments in the subconscious and the argumentation methods adopted are all to point out the hypocrisy of these patriarchal dogmas, believing that they do not represent the real filial piety.

People do not criticize filial piety itself, nor do they overturn the above process of argumentation, except for cultural and social subversives with ulterior motives, the starting point of the vast majority of people is not to take unkindness and filial piety as a virtue.

For example, Kefuzi once saw that Shen Sishu was clever enough to tell Man Man about the "Disciple Rules" compiled by the Qing Dynasty in the Eastern Kingdom, and his old man was very angry, and scolded Shen Sishu on the spot, and he was not allowed to teach anymore, but the schools in Jili Country also need the "Student Code".

There is no history of the patriarchal era of the Eastern Kingdom in Jili Kingdom, so this textbook of the new alliance only introduces the original meaning and origin of filial piety.

Originally, Kefuzi wanted to delete this part of the content, thinking that it was too deep for most students and was not suitable for introductory education, and that this textbook must be very concise, and the relevant content could be re-studied in the textbook of the advanced class.

However, Shen Sishu was finally written, and he was reluctant to delete it, and strongly requested to keep it, so he streamlined it and put it at the end of the textbook, which was used as an extension and improvement content in the classroom.

If you talk about the "Analects of Ziqiu" directly as soon as you come up, regardless of whether it is "decadent and backward" or not, then it is even more beyond the outline, and most of the students in the country of several miles do not know what they are talking about.

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

Ye Yining was flipping through the textbooks, while Hua Zhenxing looked at her as she looked through the textbooks, and inexplicably remembered Kefuzi and his old man.

When someone criticizes Ziqiu, one sentence they often say is: "Ziqiu talks about etiquette, and what he maintains is the Zhou etiquette that has long been lonely, which represents a backward conservative thought." ”

Kefuzi once sighed for his ancestor. Ziqiu is really good at talking about Zhou Li, because what he saw was the collapse of order, and what he hated the most was the collapse of order. But he didn't see the order re-established by later generations, so he missed the era of the best order in history and legends.

As for Ziqiu himself, he is neither conservative nor narrow-minded, he is quite open and tolerant, which can be called an outlier in the era of the genealogy of the aristocracy, and has also completed the ideological enlightenment of later generations.

Ziqiu talks about etiquette, which is both a weekly ritual and a non-weekly rite, but takes Zhou rite as an example, which is the embodiment of "benevolence" in that era. Rite itself is the embodiment of benevolence, and benevolence is "loyalty and forgiveness".

Ke Mengchao's words were suspected of being a secret for His Holiness, but Hua Zhenxing thought that his old man was very reasonable. Of course, it is impossible to write such words into the training course textbook, which is his old man's separate teaching to Hua Zhenxing.

As for the country of several miles, there is no history of the Zhou Dynasty at all, and of course there is no confusion about Zhou rites, only the establishment of Confucianism needs to be introduced.

All social ethical systems are based on their theories, and through logical progression, they add some new external factors, such as the needs of the times, the needs of governance, and the needs of social stability and development, to produce various deductive changes.

Some people may not realize that there is a unique value in the cultural system built on this foundation. First of all, the most unique place, which did not require the involvement of "gods" in the first place, is another belief system.

All values are derived from two fundamental theories, both of which originate from people's own needs, which can be called "Confucianism". It's okay to change the name, but that's the substance.

Therefore, the unique characteristics of the Dongguo people or the Dongguo culture are quite open and tolerant towards the gods, with the spirit of equal consultation, inclusiveness and even resistance and criticism.

Does God need to be tolerant and accept criticism? You heard it right, it's true.

No matter which family of Bodhisattvas or gods of any family, it does not prevent the same person from worshipping them. With the development of society, even if there is no god, it does not prevent someone from getting it out for you, the god of the stove and the god of the toilet will not be said, have you ever seen the god of the high school entrance examination, the god of the college entrance examination, and the god of the fourth or sixth level?

The gods can become a kind of intention, a kind of sustenance, people seem to tacitly know, worship the god of the college entrance examination is no problem, but it is not the credit of the gods to do well in the exam, and it is not the responsibility of the gods to fail the exam.

As for the theory that if you don't do well in the test, it is even more nonsense, and it would be good not to hold him accountable, but there is no way to catch up if you want to pursue it, in the final analysis, it is just a psychological game that everyone understands.

The dragon king temple was built on the river embankment, and the dragon king's own home was washed away during the flood, and the dragon king was even invited down from the altar to parade through the streets during the great drought, and whipped it. Sometimes when it rains, some people will say that the dragon king has appeared, and some people will say that if you don't fight, you won't fight.

If people who grew up in a different cultural environment might be stunned when they see this kind of scene, how can God manifest a spirit? Isn't this a kind of group subconscious, holding accountable those officials who are on a vegetarian diet!

In the eyes of the common people of the Eastern Kingdom, it is not so much that the dragon lord is the god in charge of the rain, but that he is the official who is responsible for dispatching the rainwater, which is not an attitude towards the gods or an attitude towards people.

If this is just a folk puppet game, then the intellectual class is even more interesting. Ziqiu is silent, but it does not prevent intellectuals from studying the classics of various religions, and Buddhism and Taoism, including the classics of various religions, can become the object of study.

In this process, it is natural to disenchant, and the sacred scriptures of each religion are only regarded as research materials, and the study of what can be interesting or reasonable in them is regarded as nonsense.

People don't mind how it's talked about and focus more on what they can learn.

All kinds of religious classics can be studied, studied, analyzed, and even questioned, criticized, and transformed.

The transformation of Buddhism by the intellectuals of the eastern kingdom drummed up the local Zen Buddhism, and once the Buddha scolded the ancestors. The majority of intellectuals do not feel that it is deviant, but are particularly fascinated by the process and state of thinking embodied in it.

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

An ordinary Dongguo person may be accustomed to this, and don't think it's anything special, isn't the world supposed to be like this? However, it is incomprehensible or even unimaginable to change the perspective of another civilization system.

How can they be without God? The answer to this earth-shattering question is as simple as it was from the beginning.

What other civilization in the world did not need God's involvement from the moment of enlightenment, from the fundamental theory of culture? This is the only one, there is no semicolon!

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

Based on this, the Eastern culture is full of the spirit of openness and tolerance, and all existence can be criticized and all existence can be learned, which is not only the dialectical spirit of Taoism, but also the Confucian way of argumentation.

The language used by the Dongguo people is not so simple as the expression, but also a unique analytical language family, open and inclusive, and can be smoothly summarized and absorbed in the face of new things, with almost no obstacles.

Eastern culture also has very realistic moral evaluation standards in the face of imaginary gods, which are still based on the two fundamental theories of Confucianism, but many people are not aware of it.

If we change the cultural context, we can deduce the corresponding ethical order system and formulate similar social norms, but the way of argumentation is different. Let's still take the example that seems to be very kindergarten, why can't people defecate in the open?

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, which will affect the living environment and human health, so it violates God's will.

If God says something in the scriptures, that's fine. If it is something that God has not mentioned, then it is necessary to establish a process of deconstruction, as if deducing from the two fundamental theories of Confucianism, but 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 in the eastern part of the world, many people defecated in the open, and no one engaged in this kind of argument.

This example is only to illustrate the contextual system of social education in the context of different cultural traditions.

After reading the above analysis process, one inevitably wonders what would happen if the gods were removed from it. Especially in modern times, many outstanding philosophers and thinkers have done this with their talents.

Some call it the Renaissance, or the Enlightenment, a re-construction of an ancient Hilaean civilization according to academic ideals.

This problem does not exist in the cultural background of the Eastern Kingdom, but it is a big problem in any other civilization background in the world.

Therefore, those excellent philosophers often can only adopt two methods, one is to deconstruct God and re-elaborate what is the real God and divinity; The second is to create another philosophical concept to replace God, such as the Absolute Spirit.

Whether God is dead or existence precedes essence, it is evident that there are traces of this. Many people's writings are a great project, shining with a spark of wisdom, and they have devoted their lives to arguing for what God is, or for God to exist.

Why can't He get around? Because he has existed since the enlightenment stage of civilization, he is the source of the moral system and values established by the entire civilization, and the basis of cultural arguments, which can only be reconstructed in some way.

If we abandon God, what will we use to maintain the moral system of society? If we don't give up on God, how can we solve the problem of civilization's openness and inclusiveness, as well as its vital ability to empathize?

Openness and inclusiveness are a kind of cultural genes and a kind of subconscious. Without it, civilization becomes exclusive and aggressive, treating the outside world as an object of colonization when it is strong, and tearing it up internally when it is weak.

There is also the problem of dead knots, the history of the encroachment of some civilizations on other civilizations, in the cultural subconscious, to spread the gospel on behalf of God's will, thus finding a self-justifying moral basis. If we abandon God, how can we morally face our own history?

Isn't there anyone who realizes this? There are many good thinkers who have seen it, but even if they try to argue that "God does not exist", it is obviously different from the Eastern culture.

Because when you argue "how God exists" or "God exists," the concept of God is already involved. Even if the final conclusion is that "God does not exist" or "God does not need to exist", the approach is to find another concept to replace God's position.

Whether it is "absolute spirit" or "existential essence", "free will", or "capital worship" and "consumption worship" that replace God, it is a different context system from Eastern culture.

Because the foundation of the Eastern culture was not God's involvement from the beginning, and there was no need to replace it with anything.

The question comes back to reality, why did the new alliance adopt such basic teaching materials in the social transformation of the country?

Because the local primitive tribal culture is more complex, there are strange beliefs in various gods, including shamanic and witch blessings, as well as religions spread in the Western colonial era, and various sect beliefs that have penetrated from neighboring countries in modern times.

How to carry out cultural integration? If a certain kind of belief in gods is promoted, endless disputes can be foreseen in the future, and if the law prohibits all "superstitions" among the people, the backlash in reality will occur immediately.

Only circling in the original circle, there is almost no way out. In Kofuzi's solution, the height is not on the ceiling or on several floors, but in a dimensionality reduction style.

The Confucianism that Hua Zhenxing learned, if you must call it Confucianism, is not directly inherited from Ziqiu in history, but taught by today's Ke Mengchao, but it looks very primitive and simple.

The study of the master is very open, and it can even become the theoretical basis for the overthrow of the regime, because its most fundamental argument does not have unquestionable divine authority, let alone a regime or a generation of monarchs?

Therefore, there have been many dynastic changes in the history of the Eastern Kingdom, and people feel that this phenomenon is a matter of course, and it is also well accepted and interpreted from a cultural point of view.

Of course, each dynasty paid attention to the legitimacy of the legal system, and the court Confucian scholars of later generations created the theory of the reincarnation of the five virtues, in order to explain the justice of the current dynasty to replace the previous dynasty.

But what is the standard of heavenly reincarnation? This circle has turned back, and it is still the judgment of values, and the virtuous people live in it. What does it mean to be virtuous? Benevolence is virtuous, and benevolence is loyalty and forgiveness. That so-called Heavenly Dao still has to meet the moral standards that people need.

Therefore, in the cultural context of the Eastern Kingdom, "rebellion" is not necessarily a moral derogatory term among the people. The fundamental thesis of Confucianism contains the idea that dynasties can be changed, and even the inference that systems can be changed.

Confucianism does not talk about ghosts and gods, but the book of divination called "Yi" has become the first of the Confucian Five Classics, so what is the Confucian Yixue talking about? If you are poor, you will change, and if you change, you will be able to do it for a long time. A gentleman is self-improving.

There were also darkest moments in the history of the Eastern Kingdom, when Confucianism did not need God, but the patriarchy of a particular era became a sacred dogma, deviating from its most fundamental principles, and losing its most precious openness and inclusiveness.

Ziqiu is not a god, someone uses the name of Ziqiu to compile the patriarchal law, and wants to be sacred in the world, who should be criticized? This is the question that Hua Zhenxing wants to ask Ye Yining. The Confucian theory is the cultural gene of the Eastern Kingdom, which tells the truth of being a human being and the way of looking at things.

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

Hua Zhenxing watched Ye Yining turn the textbook to the end, so he turned what he wanted to say into a divine thought, not only to Ye Yining, but also to the others present.