Since the Accounting: A Chronicle of the Roman Khanate

Chapter 399 Constructing a Perfect Ya-Zhu Neo-Confucianism System
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 bureaucratic system replaced the enfeoffment system, the premise was that material conditions and education levels could keep up.But in reality, even the civilization of the Central Plains, which first started this system, is far from reaching such a level.It's not necessary to take care of these hard.

In the early years of the Purple Horde Khanate, like other Central Plains dynasties, laws were formulated to manage disputes within the family, but they were soon abandoned.

First of all, it is impossible to manage it - because of limited capacity, it is good to manage a single farm well in many places. More specific management basically depends on the level of the local chief officer, and the management rules must also be based on local customs.So these entries are basically equivalent to a piece of paper;
Secondly, they can't manage it well-the Purple Horde has a lack of qualified officials all year round, and it can't be said to be able to solve this problem until now.If someone is sent to deal with it, they can only interfere simply and roughly, which often leads to bad things.

Therefore, after reflection, the Purple Horde Khanate agreed with the church's point of view: everything has a suitable scope, and some things that should not be mixed should not be ignored, and it is better for everyone to let the people solve it by themselves.Since then, Khanting has basically ignored these things.

From the perspective of future generations, this choice is indeed correct.The problems within the family and the family are almost all about the distribution of property. In Guo Kang's time, there was still no hope of solving this kind of problem.

The government tried to intervene in management and impose its own likes and dislikes on ordinary people, which would 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 stable environment most valued by the government, then this attempt must be abandoned.

Instead of making a fuss and letting the common people and low-level officials suffer, and the court itself loses 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 came from an ordinary family, it would be wrong for Han Ting to intervene forcibly 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 vassals, and even interfering in the selection of heirs by the vassals.

In many cases, this is indeed an effective means of annexing and controlling vassals, but its cost is as huge as the gain.This is tantamount to breaking everyone's default feudal rules, and putting other vassals in a situation where everyone is in danger.What if the next time the enemy comes and the vassals do not work hard?
Moreover, the reason why the emperor interferes with the vassals is because they can really benefit from the vassals.What can I gain by interfering with a family now?
Back then, King Zhou Xuan interfered in the succession of the Lu State and forcibly abolished the elders and established the younger ones, which finally triggered 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 sign of the complete collapse of Zhou Li.

Guo Kang believes that any bureaucrat with a little education level should know that such things cannot be mixed.Although the people of the Purple Horde Khanate have limited culture, they are not so ignorant of this kind of thing.

Therefore, Shi Huizhen's hope will definitely not be realized.He suggested that other methods should be found, so there is no need to continue to struggle here.

It's a pity that Shi Huizhen didn't seem to listen in the end.Judging from the subsequent situation, Guo Kang felt that he probably talked for nothing...

Among the many scholars in the church, Guo Kang is already the most moderate one.According to the views of other philosophers, the current state of "recognized by law but ignored by default" is wrong.

I also took the revenge of the father as an example. Although this topic itself cannot be discussed, during the Eastern Wei Dynasty, there was a public debate on the law in the court.An official named Dou Yuan believed that the law at that time stipulated that even if the mother killed the father, the children could not report the mother.This violates the relationship of superiority and inferiority between parents.

He quoted the viewpoint of Han Confucianism, and believed that looking at history, it can be found that only beasts and savages would only value mothers and blood relationship.The more developed the civilization and the more advanced the society, the more people detach themselves from the animal-like reproductive behavior and begin to pursue a higher order of the clan and the country, and therefore the closer they are to the education of etiquette and righteousness.

This statement was refuted by another official, Feng Junyi.Feng Junyi believes that the hierarchy 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 superiority and inferiority is endowed by the day after tomorrow, and the grace of fertility is formed by nature, so the nature should surpass the day after tomorrow and occupy a dominant position, and the day after tomorrow cannot deny the relationship between the day after tomorrow.There is no country without a mother in the world. The relationship between mother and child cannot be severed, and it cannot be changed based on specific behaviors.

Dou Yuan's views are actually a summary of the theory of Fuqian, a great Confucian in the Eastern Han Dynasty. Fuqian's theory was also popular in the Northern Dynasties at that time.Therefore, this debate actually brought up disputes between Han Confucianism and Jin Confucianism, between the South and the North.

But in the end, probably because of the greater influence of Du Yu and the Southern Dynasties doctrine, the law remained unchanged under the ruling of the emperor and Shangshu Province.Later generations, the laws of the Sui and Tang Dynasties learned from the Eastern Wei and Northern Qi, the laws of the Liao Kingdom were inherited from the Tang Dynasty, and the Purple Horde copied a large number of codes from the Liao and Yuan Dynasties.Therefore, this dispute really had a great impact on the Purple Horde Khanate.

In the eyes of the local scholars, this is where Seris's philosophy, and the legal system under the guidance of philosophy, are most imperfect—they don't understand the soul.

If you only stick to physical performance, then no matter how much you debate and argue, you will end up at the level of Dou Yuan and Feng Junyi.In that hand-to-hand debate, both sides demonstrated their hundreds of years of accumulation, basically throwing out the most perfect theories.The result of the debate is also basically the final conclusion: after hundreds of years, until today, there is really no further discussion.

And until the end, the Seris scholars failed to unify several principles and failed to form a common set of principles of respect and inferiority.

Greek scholars were very moved by this.The theoretical system of the Serese is actually very advanced, and the model of social organization is also very sound, even better than that of Rome.But the problem lies precisely in this "shortest plank of the barrel".It is precisely because of the absence of this piece that they can only stay stuck here.

It only discusses the ethics of the body and the secular level, but does not discuss the differences at the soul level; it only discusses the dignity and inferiority from the perspective of mortal children, and does not discuss the superiority and inferiority before God... Surely it is impossible to draw a comprehensive conclusion?
And if you introduce Greek philosophy, the problem can be solved in an instant-the soul of a woman is different from that of a man.If you take this into consideration, it will be solved.

Therefore, the development of a civilization does sometimes 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.

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

(End of this chapter)