According to this theory, Guo Kang believes that in the foreseeable future, it is impossible and unnecessary to touch the internal problems of the family.

Because the bureaucracy replaces the feudal system, the premise is that the material conditions and the level of education can keep up. But in reality, even the Central Plains civilization, which first started this system, is far from reaching such a level. There's no need to worry about it.

In its early years, the Purple Horde, like other Central Plains dynasties, enacted laws to manage disputes within the family, but quickly abandoned it.

First of all, it can't be managed - because of the limited ability, it is good to be able to manage a single farm in many places, and the more specific management basically depends on the level of the local chief, and the management rules must also be based on local customs. So these entries are basically equivalent to a dead letter;

Secondly, they are not well managed - the Purple Horde has a perennial shortage of qualified officials, and until now it has not been able to solve this problem. If someone is sent to deal with it, it can only be simply and rudely intervened, which often leads to bad things.

Therefore, after reflection, the Purple Horde agreed with the Church's point of view: everything has a suitable scope, and some things that should not be mixed should not be left to the care, and let the people solve it themselves, but it is better for everyone. Since then, the Khan's court has largely ignored these things.

From the perspective of posterity, this choice is indeed the right one. The problems of the family and within the clan are almost always for the distribution of property, and in Guo Kang's time, there was still no hope of solving such problems.

The government's attempt to meddle in management and impose its likes and dislikes on ordinary people will indeed only make the situation worse. Moreover, these consequences will eventually be fed back to the court itself.

As a bureaucracy, the imperial court also has the instinct to seek advantages and avoid disadvantages. When the feedback is weak, it will not attract attention; But if the feedback becomes strong and threatens the stability that the government values most, then the attempt must be abandoned.

Rather than tossing and turning, the people and grassroots officials will suffer with it, and the court itself will lose face, it is wiser to give up as soon as possible. Therefore, the choice of the Purple Horde Khan Court is very reasonable.

In Guo Kang's view, even if Shi Huizhen was from an ordinary family, it would be wrong to let the Khan Court forcibly intervene and interfere with her family's choice.

Applying the same feudal model, we can find the problem: this is equivalent to the feudal monarch forcibly intervening in the internal affairs of the vassal, and even interfering in the vassal's choice of heirs.

In many cases, this is indeed an effective means of annexing and controlling vassals, but it is also as costly as the gain. This is tantamount to breaking everyone's default feudal rules, and will put other vassals in a situation where everyone is in danger. What if the next time the enemy comes, and the vassals can't do their work because of it?

Moreover, the reason why other feudal lords interfere with vassals is because they can really get benefits from vassals. What do you gain by interfering with a family now?

In that year, King Xuan of Zhou interfered in the succession of the Lu State and forcibly abolished Chang Liyou, which finally led to a civil war. Although Zhou Tianzi later led his army to defeat the Lu people and supported the monarch he hoped for, later generations believed that this was an important symbol of the complete collapse of Zhou Li.

Guo Kang believes that as long as the bureaucrat has a slight level of education, he should know that this kind of thing cannot be mixed in. The people of the Purple Horde, although their culture is limited, are not even unclear about this kind of thing.

Therefore, Shi Huizhen's hope will definitely not be realized. He suggested that he should find other ways to stop worrying about this.

It's a pity that Shi Huizhen didn't seem to listen to it in the end. Judging from the subsequent situation, Guo Kang felt that he was probably talking in vain......

Among the many scholars of the church, Guo Kang was already the mildest. According to other philosophers, the current state of "legal recognition but acquiescence" is wrong.

I also thought that the revenge of my father was an example, although the topic itself could not be discussed, but in the Eastern Wei Dynasty, there was a public debate on the law in the imperial court. An official, Dou Ming, believes that the law at the time stated that even if a mother killed her father, children could not report her mother. This is contrary to the relationship between parents and inferiority.

Quoting Han Confucianism, he argues that throughout history, it can be found that only beasts and savages value only their mothers and biological blood relations. The more developed the civilization and the more advanced the society, the more people detached themselves from animal behavior, and began to pursue a higher order of clans and countries, and thus the closer they got to etiquette and righteousness.

And this set of statements was refuted by another official, Feng Junyi. Feng Junyi believes that the respect and inferiority within the family and the relationship between parents and children are two unrelated systems. For children, parents should be equal.

He believes that the relationship between respect and inferiority is acquired, and the grace of birth and nurturing is formed by nature, so the innate should surpass the acquired and occupy a dominant position, and the acquired relationship cannot be denied. There is no motherless country in the world, and the relationship between mother and child cannot be severed, and changes cannot be made according to specific behaviors.

Dou Ming's point of view is actually a theoretical summary of the Eastern Han Dynasty's great Confucianism, and the doctrine of piety was a popular knowledge in the Northern Dynasties at that time; Feng Junyi's view is inherited from Du Pre, and it has long been the mainstream doctrine of the Southern Dynasties. Therefore, this debate actually brought the dispute between Han Confucianism and Jin Confucianism, and between the south and the north.

However, in the end, perhaps because the doctrine of Du Pre and the Southern Dynasties had a greater influence, the law remained unchanged under the ruling of the Emperor and Shangshu Province. In later generations, the laws of the Sui and Tang dynasties were studied by the Eastern Wei and Northern Qi dynasties, and the laws of the Liao State were inherited from the Tang Dynasty, while the Purple Horde copied a large number of legal codes of the Liao and Yuan dynasties. Therefore, this dispute really had a great impact on the Purple Horde.

And in the eyes of local scholars, this is the most imperfect aspect of the philosophy of Seris, and the legal system under its guidance—they do not understand the soul.

If you only stick to the performance of the flesh, then no matter how much you debate and argue, in the end it will be nothing more than the level of Dou Ying and Feng Junyi. In that hand-to-hand debate, both sides showed their hundreds of years of accumulation, basically throwing out the most perfect theories. The outcome of the debate was also largely conclusive: there has been no further discussion in the hundreds of years since, to this day.

In the end, the Ceris scholars failed to unify the several guidelines and failed to form a common set of rules of dignity and inferiority.

Greek scholars were very impressed by this. The theoretical system of the Seris is actually very advanced, and the model of social organization is very sound, even better than that of Rome. But the problem lies precisely in this "shortest plank of the barrel". It's because they don't have this piece that they can only stay stuck here.

Only the physical and secular aspects of ethics are discussed, and the distinction between the soul level is not discussed; Only discuss the dignity of mortal children, not the dignity of God...... Surely there is no way to draw a comprehensive conclusion?

And if Greek philosophy is introduced, the problem can be solved in an instant—the soul of a woman is not the same as that of a man. Wouldn't it all be solved if you took this into account?

Therefore, the development of a civilization sometimes does encounter bottlenecks, and it is difficult to solve them by itself. If you really want to develop well, you have to learn from each other and make progress together.

Maintain an open and inclusive mind, learn from each other among different civilizations, and combine Cheng Zhu science with Greek science. It is the mission of contemporary scholars to integrate the essence of the two civilizations to form a complete Aristotle-Zhu Xi theoretical system and establish a complete version of the ethical system.

(End of chapter)