Since the Accounting: A Chronicle of the Roman Khanate

Chapter 397 Shaking and Cold, When Will Du Fu Stand Up!

In this case, the theory of vengeance is in an embarrassing situation.

As a theory, the more applicable and simpler it is, the easier it is to propagate.And if a lot of "exceptions" or even "exceptions of exceptions" are added, it will definitely affect the persuasion.

When encountering a topic that really cannot be explained clearly, you can cover it up with "the theory of horse liver".But everything is horse liver, obviously it is not a solution.

In the final analysis, great Confucianists dare not say directly, like the Greeks, that "we should also take revenge on our own mothers in the same way."So it can only be concealed, resulting in such a loophole.

Guo Kang feels that this is the side effect of the multiple "Gang Chang" mentioned earlier.

Those Greek scholars were actually right.Unlike the Greco-Roman culture, which had only one "patriarchy", there were multiple basic rules in Seris' side.The advantage is that the social structure over there can be more complex and perfect.The downside is that there are too many things to worry about, and fights are inevitable.

Not to mention the narrations of other schools, even the basic classics of Confucianism are contradictory.Confucian scholars brag all day long, saying that the Celestial Dynasty is an orderly society of propriety and righteousness, but Zhou Li has been in place for 3000 years, but it has not resolved the power represented by the role of mother.

Everyone knows that in the Spring and Autumn period, the "three obediences of women" and "filial piety" began to fight, and the "respect" of the king and father and the "pro" of the biological mother also fought.These issues are actually more serious than the "revolutionary" issues discussed at the Horse Liver Conference, and involve Confucianism, and even the basic ethical issues behind Confucianism and classical Seris civilization.

Most Han Confucians dare not judge this, and the reason is very simple: if they say that revenge should not be done, they will be criticized, because this is tantamount to opening a loophole in the universal axiom of revenge, which is destroying the foundation of the theory .

But if you say that you should take revenge, you will also be accused by others, because it is generally believed in society that killing mothers is unacceptable no matter what the circumstances.Not to mention proposing this conclusion, even a "reasonable" analysis of the two-sidedness of mother-killing and revenge, so as to evaluate the degree of justice, will be questioned.

This question, after more than 2000 years, no one can explain it clearly.In the end, the topic itself has become a forbidden area that cannot be touched.No wonder the Greeks laughed at them.

It was not until the Eastern Han Dynasty that He Xiu, the master of Gongyang Studies, clearly put forward his own views.He believes that revenge is still necessary, but killing is too much, and the correct solution is to exile.Similarly, coercing the temple is just a way to deal with abnormal changes, the purpose is to maintain the balance of yin and yang, not to smash the earth mother for the sake of the heavenly father.

His reason is that "the punishment is not added", which means that the mother is still above the son.Therefore, as a son, he cannot ethically kill his mother.The same should be true for mortals and the Earth Mother Goddess.

He Xiu was a very prestigious person at the time, and it may be because of this that he dared to touch this kind of topic openly, explaining and teaching.But even so, it was not surprising that many people criticized him, thinking that his ram theory was too cruel and not suitable for society.

And it's not right not to add this reason.You don’t even need to ask the great classics teachers to argue. As long as you have read the books of Mencius and Xunzi, you will know that these two important Confucian giants both support the killing of "only husbands".

The relationship between monarch and ministers is also an important foundation.The tyrants such as Jie and Zhou are still "superior" compared with their subjects.But because of their bad performance, the subjects have the power to kill them-when Shang Tang overthrew Xia Jie, he played the banner of revenge for ordinary people.It can be seen that "down" can clearly kill "up".

In the same way, in the relationship between mother and child, the mother who has hatred is indeed superior to the son in ethics.Like the throne of Jie and Zhou, it is an innately determined relationship.Then if the mother behaves badly, why can't the son kill her?
Confucianism often makes analogies between various principles and norms, but this time the analogy revealed a problem.

——No matter what Xia Jie said, he is also a descendant of Dayu, and he is the group of monarchs with the highest innate legitimacy.In the end, why is his "superior" priority not as high as that of a woman?Is it better to give birth to a child than the shadow of Dayu's flood control?
If he knew this comparison, Xia Jie would have to exhale and tremble, when will we stand up...

Therefore, the consequences of this theory can be imagined.He Xiu's point of view did not put an end to the debate.On the contrary, with the decline of Han Confucianism, the concept of great revenge has gradually faded.

Greek scholars, who accurately captured this point, questioned that the Seris civilization was not a patriarchal society at all.Because this kind of "topic that can't be touched" has obviously touched the core ethics of Gangchang.Only basic settings of this level are "axioms" that cannot be discussed.

— For example, in Greece, philosophers can analyze and discuss the topic at will, make judgments and give advice to others.In this way, the difference between the two sides becomes clearer.

After the Han Dynasty, the situation on Serris' side didn't change much.On the contrary, as the fierce Han Dynasty theory gradually fell silent, the power to support revenge became weaker and weaker-of course, there was no way around it.After all, you mentioned "revenge" and "unification" in the Wei and Jin Dynasties, which is... somewhat embarrassing...

During this period, as the imperial court vigorously advocated "filial piety", the status and power of mothers in the family were improved instead.The first is the change of "stepmother like mother".

For well-known reasons, the imperial court not only encouraged filial piety, but also tried to relax its scope of application.Originally, during the Han Dynasty, stepmothers and biological mothers were treated differently, but now they are completely the same.On the whole, those who used to be filial must now be filial;The whole world is in this state of full filial piety...

In this process, even the traditional principle of "father is superior to mother" has been shaken or even subverted, and even new views have emerged publicly, believing that mothers are more important to children.

Because Confucianism also emphasizes the relationship of "kinship", and believes that the whole society starts from all individuals and is organized according to the level of closeness.Therefore, the level of importance must also refer to the positioning of the individual.For example, in Confucian etiquette, the very important part of mourning clothes is based on this.

And after doing this calculation, you will find that for children, mothers are closer than fathers—because people believe that the relationship between father and child is acquired, and the relationship between mother and child is innate; the relationship between mother and child is understood by both primitive people and beasts. type, obviously more primitive and more basic.This will lead to, in terms of etiquette rules for children, it should be declared that the mother is higher than the father...

Scholars in the Wei and Jin Dynasties were greatly puzzled by this, and related debates even took place in the court hall in a serious manner...

Putting up a patriarchal system like this can make the Greeks laugh out loud.

(End of this chapter)