Chapter 1,426 "Ethics"

At the entrance of Sujia Village in Longli, the archway is larger, with a structure of six pillars and three squares. The large fish pond after entering the village, the old pear trees, and the core area of ​​the ancestral hall have not changed, but the surrounding houses have become

Blue tiles and white walls.

The plain beam carvings, window carvings, and brick carving decorations seem to have moved the Huizhou architectural complex here in advance.

The people of Sujia Zhuangzi are now mainly engaged in business, working as masters, and setting up factories. Now they have spread their branches and leaves in Weizhou, Xingzhou, Hubei, Zhejiang, and Nanhai.

Therefore, the fifth and sixth brothers of the older generation took advantage of this opportunity to build a family temple and secretly replaced the four words "Gongdu Heiren" with "Shili Heiren".

After all, there are still 200 acres of mountainous land in Kelongli, and the rest is made up of mountains, fruits, bamboos, and trees. The word "cultivating" is a bit far-fetched.

The Tiaodeng Bridge is also there. Now it has been built with stone bridge decks and railings repaired, turning it into a beautiful small bridge. Instead, it no longer has the clumsy flavor that Su Youshi Wei had when she was a child.

The Wubao area of ​​the Shi family is even more lively. The Shi family is still engaged in metal processing there, but their main business has become kitchen knives and farm tools.

These are high-quality knives and farm implements, and they are still famous products in Bashu today.

There are also enamel basins, copperware and iron pots.

The truly high-end ones are gold and silverware, eight-treasure glaze inlays, and patterned folding knives, but the craftsmanship is even more exquisite.

The two Zhuangzi are separated by a river, one is literary and the other is martial; one is lively and the other is quiet, and they complement each other.

Knowing that Su You was coming back, Zhang Sheng specially repaired Lao Wengjing's thatched cottage and built a few more rooms.

Hachigong was an old widower, so Zhang Sheng simply invited a Taoist brother from Beijiyuan to guard the Su family's cemetery.

Su You was a high-ranking official in the dynasty and a great prince. Although he returned home in a low-key manner, the local officials did not dare to neglect him. Many people came here because of his fame and wanted to visit him.

In the end, Su You couldn't bear the disturbance, so he had to put a note on the entrance arch of Kelongli, saying that he was back to observe the rules. Too many guests came and went and disturbed the peace of the deceased. In fact, it became a sin.

Simply disappearing altogether blocked the momentum.

Afterwards, I packed up my simple clothes and quilts, took Shi Wei and Bi Guan's colander, and went to live in Lao Wengjing in the valley halfway up the mountain.

Laowengjing is home to more than just Eight Gongs. The graves of Su Xun, Mrs. Cheng, Wang Fu and Muke are all here.

After performing the worship ceremony, he looked at the wooden doors of the small temple: "Uncle...are those...the work of Wu Daozi?"

Su You nodded: "Yes? Da Su found it when he was working as a general judge in Fengxiang Mansion. He asked me for a hundred strings at that time, and I don't know if it really cost that much. I wonder if you live here.

Afraid?"

Bi Guan said: "I live with my aunt, so I'm not afraid."

Colander found a branch from nowhere and danced loudly: "Aren't you afraid? I will protect my sister-in-law!"

Bi Guan uttered an ouch and his face turned red with embarrassment. He spat in the colander and retreated into the thatched cottage.

Su You patted the colander: "You can't call her like that now! Sister Bi hasn't come through yet."

Colander looked confused: "Didn't my brother say that he would marry Sister Bi when he came back?"

Su You sighed and pinched Colander's shoulder: "Colander, let's learn slowly and stay with daddy for a few more years, okay?"

"Your brother? These wings harden too quickly..."

Zhang Sheng said: "Speaking of which, young master, at what age did you become independent? You haven't stopped for decades... It's rare to come back this time, so take a good rest."

Su You looked at the tombstones of Mrs. Cheng and Hachigong: "Brother Gou Sheng? You can't rest. Are you coming back this time? I want to write a book."

…

It was late at night. Under the bright whale oil lamp, Su You looked at the book cover he had drawn up and was lost in thought.

There are only two words on it: ethics.

This term has not yet appeared. It should have appeared in the translation of Western works in the 19th century.

If "Principles" is an outline document of Neo-Confucianism that originated from science and engineering's exploration of natural laws and then developed into social division of labor, law, aesthetics, philosophy, etc., then "Ethics" Su You wanted to classify it as Neo-Confucianism

A book that expounds moral and ideological viewpoints.

This is consistent with the later definition of ethics, that is, the science that takes human moral issues as its research object.

This science has many and complex problems to solve, but there is only one core basic issue, that is, the relationship between morality and interests. :(/

This is the "debate between interests and righteousness" that has long existed in ancient Chinese traditional thought.

This issue includes two aspects: First, the relationship between interests and morality, or the relationship between happiness and morality, who determines which of the two, and whether there is any reaction between them;

The second is the relationship between personal interests and the overall interests of society.

But Su You's "Ethics" goes beyond that.

Because ethical issues are major issues in human society, involving how humans can reasonably build a near-perfect society.

From Su You's current position, what he wants to solve is not the problem of "individual people", but the problem of "social people".

Humans are social animals, and all science must actually serve society and solve social problems.

Therefore, his "Ethics" is not independent of philosophy, on the contrary, it is the core issue in philosophy.

The first thing to solve is what is "morality", what is "happiness", and what is "goodness".

And where does morality come from, where does happiness come from, and where does goodness come from.

When he first traveled here, or ten years ago, he would not have been able to write such a thing.

But now, his three views have been completed in this era, not only based on the research of countless Eastern and Western philosophers, but also based on a lot of his own practice, thinking and understanding.

The Chinese nation, in particular, has conducted extremely profound research on this issue.

This book seems to discuss ethics, taking moral phenomena as the research object, exploring the nature, origin and development of morality; studying the relationship between moral level and material living standards; studying the highest principles of morality and the standards of moral evaluation;

Study the system of moral norms; study moral education and cultivation; and the meaning of life, human value, life attitude and other issues.

But in fact, the most important thing is that this is an important weapon that made the Cheng-Zhu Neo-Confucian system surrender.

Su You wants to use this book to solve the problem of the "supreme theory" that may appear to be perfect but actually unrealistic and out of reach, and to break the ethical thought system composed of "virtual etiquette".

Instead, we picked up the teleology, deontology, and virtue theory used by Western thinkers, combined with the core of the "Xin Xue" of the later Eastern Confucian Lu Wang School, and gave the most people an ideological weapon that can arm and protect themselves, instead of

Turn Confucianism into Confucianism and become the butcher knife used by the ruling class to deal with the people.

This is actually the best explanation of the theory of "natural principles and human relations". It is also the best way to protect the growing number of well-off groups and the budding capital of today, solve the ideological confusion and budding political demands caused by it, and gain the most support. Cornerstone.

The purpose of writing this book is to inspire everyone to find a solid theory that can reasonably adjust the relationship between people and the relationship between people and society, build and maintain social order, cultivate moral people, and a country of etiquette and justice. .

It involves many, many issues, such as the social contract, such as the rights and obligations of everyone from the monarch to the common people, such as power and restraint, such as morality and legality, such as the composition of national power, such as the basic happiness of human beings.

There are also promotions of humanism and restrictions on monarchy.

This is not impossible. The monarch of the Song Dynasty was almost the only monarch in China's thousands of years of feudal dynasty who could accept this kind of thinking.

This kind of thinking has already sprouted as early as the period of Mencius. Mencius' canonization this year also illustrates the need for this kind of thinking in today's society.

For Su You, it was not difficult at all to quote the classics and use the Six Classics to instruct me.

For example, the power of kings is granted by heaven. This heaven can be interpreted as heaven, as heavenly principles, as the objective laws of nature and society, that is, the way of heaven.

Rather than a god or a spokesman for a god.

At the same time, this sky has another meaning, which belongs to Su You's own creation, that is, it should not only deal with the sky, but also include the world.

It is for human feelings, for the wishes of the majority of people in the world, and for people's basic happiness.

What is basic happiness? That is the right to survival, the right to personal freedom, and the inalienable right to improve one's own life through hard work.

If power and capital deprive people of these rights and make most people in the world unable to improve their lives no matter how hard they try, that would be unkind.

Then this society will be sick, and this dynasty will not last long.

Only when the rulers of the dynasty consciously guide the dynasty to develop in a direction that is in line with the laws of nature and human feelings, can we build a moral society and a state of etiquette and justice.
Chapter completed!