This book often mentions the official standard, and Chinese teenagers are often influenced by this kind of thinking without knowing it, and I hope that this book can let more people understand this kind of thinking clearly.

If there is no official-oriented thinking, Chinese young people will definitely be more creative and can give full play to their potential. It may be big, but it must be so!

The following is an introduction from Baidu to the official standard and the three outlines and five constants

"Official standard" is a kind of value that is based on officials, takes officials as noble, and respects officials as the main content. China's more than 2,000 years of feudal autocratic culture has caused this ideology to penetrate into the layers of Chinese society, and it can even be said that it is a part of Chinese culture, that is, the part of "dross".

Historical roots - traditional culture

China has 5,000 years of traditional culture and 5,000 years of civilization history, and the core of Chinese traditional culture is "two families", namely Confucianism and Taoism.

In the world's Confucian cultural circle, China is the core and birthplace. Confucianism emphasizes two aspects in governing people and governing the country, one is "virtue", and the other is "etiquette", referred to as morality and etiquette, "morality" is to standardize people's thinking and thoughts with virtue, and "etiquette" is to regulate people's behavior with etiquette. Internally, "morality" is used to regulate people's thinking, and externally "etiquette" is used to regulate the behavior of people's limbs, and "self-denial and retribution" is a great gift that restrains oneself in line with society, which is also the core view of Confucianism, teaching you how to do things as a person.

The second Taoist viewpoint is that Taiji gives birth to two rituals, two rituals give birth to four images, and four elephants give birth to eight trigrams, eight hundred and sixty-four trigrams, and it talks about the two poles of yin and yang in the world, and people also have yin and yang, which is a methodology for how to crack the world.

Historical roots - more than 2,000 years of feudalism

China's feudal society has a history of more than 2,000 years, and the internal relationship between feudal society and the "official standard" has three basic characteristics:

1. From the perspective of economic foundation and production relations, the feudal society implemented the system of land feudalization, and the emperor appointed officials, and the officials divided the land according to their ranks. Half-siblings of the emperor were all designated as princes with the same surname and owned a large amount of land allocated to them by the emperor, and the land feudal system was also the core of the feudal system.

Second, the feudal system is a centralized system, from the state, county, county to the center, through the official to centralize power, the implementation of a pyramid structure, such a society will inevitably lead to the "official standard".

3. The feudal society advocates the supremacy of imperial power, the whole world is the imperial land, everything belongs to the emperor, and everything is decided by the emperor. The feudal society pushed the "official standard" to the extreme, and the soil of the "official standard" in society came from China's 3,000-year-old feudal society.

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Three outlines: the king is the minister, the father is the son, and the husband is the wife. Five constants: benevolence, righteousness, courtesy, wisdom, and faith.

Confucianism has played an extremely important role in the long feudal society by maintaining the ethics and political system of the society through the education of the Three Principles and Five Constants.

The formation and development of the "Three Programs and Five Constants".

The words "Three Gangs" and "Five Constants" come from the book "Spring and Autumn Dew" by Dong Zhongshu of the Western Han Dynasty. However, as a moral principle and normative content, it originated from Confucius in the pre-Qin period. Confucius once put forward ethical and moral concepts such as kings, ministers, fathers, sons, and benevolence, righteousness, propriety, and wisdom. Mencius further put forward the "Five Lun" moral norms of "father and son have relatives, monarchs and ministers have righteousness, husband and wife are different, the elders and young are orderly, and friends have faith". Dong Zhongshu further developed the concept of Wulun in accordance with his theory of "Guiyang and Inferior Yin", and put forward the principle of the Three Principles and the Way of the Five Constants.

Dong Zhongshu believes that in the relationship between people and ministers, fathers and sons, and husbands and wives, there is a predetermined and eternal master-slave relationship: the monarch is the master, the minister is the subordinate, the father is the master, the son is the subordinate, the husband is the master, and the wife is the subordinate. That is, the so-called "the king is the minister, the father is the son, and the husband is the wife". Dong Zhongshu also believes that the five permanent ways of benevolence, righteousness, courtesy, wisdom, and faith are the basic rules for handling the relationship between monarchs and ministers, fathers and sons, husbands and wives, and superiors and subordinates, and those who govern the country should pay sufficient attention to them.

The theory of the Three Principles and Five Constants began with Dong Zhongshu and was completed by Zhu Xi. However, Dong Zhongshu did not mention the "Three Outlines" and the "Five Constants" together, and the first time to mention them was Ma Rong, a scholar in the late Eastern Han Dynasty. This kind of juxtaposition means that the feudal thinkers have finally combined the feudal program and the moral principles for dealing with this program and discipline into one, constituting a complete system of political ethics and morality. During the Song Dynasty, "Zhu Xi developed the theory of Tianli and linked the "Three Principles and Five Constants" with the "Heavenly Principles", and he believed that the Three Principles and the Five Constants were the development of the Heavenly Principles, the natural products of the "Heavenly Principles" embodied in social norms, and the eternal and unchanging medicine for coordinating social relations".