Thick black school

Chapter 25 Discussion on Social Issues (1)
preface

From August 24, 25, I wrote "Hou Hei Cong Hua" in "Hua Xi Daily" in Chengdu.I write one or two paragraphs every day. The original intention is to break up all the daily works and write them together with new thoughts.I wrote it until the end of April [-], and it took nine months to print it into three booklets. I feel that I haven't written a lot of words that I want to write in my heart.After writing this for a long time, readers will hate it because of the change of plan.All new and old works have become a system, and each is printed in a special volume. "Houhei Conghua" temporarily stopped writing, other words that I want to write, when I have time, I will write another kind of "Houheiyutan".

I plan to publish it as a special volume, including: ([-]) Thick Black Studies, ([-]) Psychology and Mechanics, ([-]) Discussion on Social Issues, ([-]) Discussion on Examination System, ([-]) Chinese Academic Trends, a total of five kind.The thick black study was published in May of this year, and hereby put "Discussion on Social Issues" to print.

In the 16th year of the Republic of China, I wrote an article "My Opinion on Solving Social Problems", which was included in "Zongwu's Conjecture". In 17, it was expanded into a single volume, and it was published in 18, titled "Discussion on Social Issues".After the publication of this book, according to my friends’ criticisms, I generally said: “The theory is not too bad, but the methods are not easy to implement, and some methods may not be possible in hundreds of years.” I admit this kind of criticism, I think, Reforming society is equivalent to repairing houses.You should draw the drawing first, and then build according to it. If you don’t have enough financial resources, you can repair part of it first, and then you can pay for it one after another, and then add on to it, and finally it will become a very complete house.If you don't have to plan everything, just build a few rooms to live in, and then when there are too many people, you will add a few rooms randomly, and add a few more rooms, resulting in a mess.If it is not renovated, people will be inside and it will be crowded; if it is to be renovated, the entire bank must be demolished, and funds will be raised to build another, and there will be various difficulties.The eastern and western countries, the organization of the old economy, and the haphazard planning are guilty of this evil.

Generally, those who are in charge of the country's major plans must focus on hundreds of years later, and must not be mere current plans.Smith wrote "Originally Rich", lacking this kind of vision, which created capitalism and planted the contradictions of social revolution.Darwin lacked this kind of vision. He advocated the theory of superiority over inferiority, took power as the axiom, and turned the whole world into a society of tigers and wolves.Montesquieu lacked this kind of vision. He advocated the separation of the three powers and restrained each other, which led to a reaction and produced autocratic demon kings such as Mussolini and Hitler. They are the chief culprits who disturb world peace. This is very sad.

When our generation reforms society, we should set out the most ambitious goals, let people know that the future is endless, and only by striving for it can society evolve day by day.And if there is a common goal, everyone will move towards it, and the steps will be the same, so that society will not be chaotic.

There is an article "Li Yun" in "Book of Rites", which is originally a book of Confucianism, but some people say it is the thought of Taoism. The theory of Datong was put forward in the book, and it has not been realized for more than 2000 years.The person who wrote the book that day.Knowing that it is not easy to achieve, but who must say this is to set the most ambitious goal, so that people thousands of years later will tend to it.That is to draw the pattern of a house, so that future generations can build it according to this pattern. After several years, this complete house should finally appear.Although the person who wrote "Li Yun" put forward such a goal, in fact, he started from a small life and achieved it step by step.As for the state mentioned by Sakyamuni Buddha, it is not impossible to reach it. However, with such a goal, those who learn Buddhism know that they cannot reach it in this life, but they still have to practice hard.The three leaders of Eastern Confucianism, Buddhism and Taoism have far-sighted visions, which can only be dreamed of by Western scholars like Smith.With short-sighted scholars like Xiyang, it will lead to the First World War, which directly and indirectly killed tens of millions of people.After the Great War, if it still cannot be resolved, the Second World War will follow. If another way is not found early, it can be judged that there will be a Third World War and a Fourth World War.

Mussolini, Hitler and the young Japanese soldiers jumped off the rock together.It has been 25 years since the Revolution of [-] in our country. Political, economic, and all institutions have been completely broken up, which means that all old houses have been demolished and become a piece of flat land.We should consider our national conditions and find another way to go.It would be a big mistake to blindly imitate the West.

The house is shared by everyone. If we want to renovate it, we should draw more patterns. After careful study by everyone, we think that a certain pattern is good, and then we start to repair it.You can't just tear down the house that everyone lives in according to your own opinion, and repair it randomly.With this kind of thought in my mind, I don't take the liberty to draw a pattern first, and ask the readers to criticize it strictly and point out the inappropriate places.At the same time, he said "this method, how should it be modified", and draw another style, we all think about it.

The first four chapters of this book are theories, and Chapter 5 is the method. With this kind of theory, there must be this kind of method. In the edition published in 18, there is a preface by Wu Haoyao and Yang Sijun, which was republished in April this year. It has been engraved, so I will not engrave it here. In Chapter 5 "The Harmony of Various Doctrines", a few paragraphs were deleted in the middle, and the rest remained the same without modification.Now I feel that there are many places that should be supplemented and revised in terms of methods, which will be written in "Hou Hei Yu Tan" in the future, so as to see the similarities and differences of thinking before and after.

Li Zongwu in Chengdu on June [-], [-]

The distinction between public and private property.
If we want to solve social problems, the first thing we should study is the property in the world, which kind should be owned by the society and which should be owned by individuals.The researchers of our institute are described as follows:
The first item is the productivity of the earth: before there were humans on the earth, there were animals.Animals drink water when they are thirsty, and eat fruits when they are hungry. At that time, the natural objects on the earth were common to animals. That is to say, the earth at that time was common to animals.Afterwards, human beings came out and defeated the beasts. Like the beasts, they were thirsty, hungry and hungry, and the natural things on the earth belonged to human beings.We can say that the earth at that time was the common property of mankind, and everyone has the right to enjoy the natural things on the earth.Later, when human beings prospered, the natural products on the earth were not enough, so they started farming, trying to extract the productive forces stored in the earth for food and clothing.So everyone occupies the upper part of the earth as private property, so there is a so-called landlord.There are two ways for landlords to occupy. At first, they use force to occupy, and later they use money to buy and sell.No matter which one is, the productivity of the earth is taken as private property.We must know that the productivity of the earth is the common property of human beings. Not only should it not be occupied by force, but it should not be bought and sold with money. Not only capitalists should not possess it, but laborers should not possess it.Why shouldn't working people own it?For example, if we ask someone to plant a tree, we will pay one yuan a day for food and drink. This yuan is regarded as the reward for labor. After a few years, the tree planted will be sold to others for ten, hundred or thousand yuan.What we are selling is the productivity inside the earth, not the labor of the tree planter, because his labor has already been paid.The workers who planted the tree at the beginning did not have the right to share the price of the tree.The earth is a common property of human beings, and this kind of productivity should be equally shared by human beings. Therefore, the first item I advocate, that is, the productivity of the earth, should be owned by the society.

The second item is the productivity of machines: in the beginning, people worked with their hands and feet. Later, when machines were invented, their productivity was enormous.The wages of our bearers in Sichuan Province are about one yuan per day. If the goods are made by hand, the daily profit is no more than one yuan. This yuan is regarded as labor remuneration.If machines are used instead, the power of one person can be equal to the power of ten people, a hundred people, and a thousand people, and the profits obtained range from ten yuan to one hundred yuan or one thousand yuan.The extra nine yuan, or ninety-nine yuan, or nine hundred and ninety-nine yuan is the effect of machine productivity, not the effect of labor, and it should be owned by human beings and not privately owned.That is to say, workers have worked hard, and if they have machines, they can’t gain labor, and their productivity can’t appear. We double the remuneration for workers, and give each worker two or three yuan, or four or five yuan a day, and the remaining five yuan, or 99 yuan. Yuan, or nine hundred and ninety-five yuan, should also be shared equally among humans.It is unfair to be taken away by capitalists, but it is also unfair to have all of them enjoyed by workers, because inventors invent machines for human beings, not for any private individual.Just like the inheritance left by the ancestors of the ancestors, the descendants of the descendants each have a share. We give great rewards to the inventor, and his machine becomes the public property of mankind.The inventor of the current machine has long since abandoned the invention right, and has become a thing without an owner. His productivity should be shared by all mankind.Therefore, the second item I advocate, that is, the productive forces of machines, should be attributed to the public property of society.

The people who plant trees and the people who work in factories mentioned above are in terms of the obviousness of labor.To put it more precisely, when planting trees there are planners, after planting there are guardians, when chopping and selling, there are choppers and sellers, and there are managers and supervisors who sell all kinds of labor in the factory. Except for the compensation of these people, it is pure The productivity of the earth and the productivity of machines should be owned by the society.

The third item is the mental and physical strength of a person: each person has a body, and this body is regarded as each person's private property.Since the body is everyone's private property, the thinking power of the brain and the movement power of the hands and feet should be owned by the individual, and they cannot be regarded as public property of the society, and it cannot be said that there is no price for using them.Therefore, the third item I advocate, that is, the mental and physical power of each person should be attributed to the private property of the individual.After we have clearly studied the nature of the above three items, we can formulate a common law: "The productivity of the earth and the productivity of machines are social public property, and private individuals are not allowed to use force to occupy or buy and sell with money. Mental and physical power are personal property. , if you want to use him, you must pay a considerable price."

The Study of Human Nature Good and Evil
Generally speaking, to study the science of the ancients, one must first study his claims on human nature, find out the starting point of his theory, and then study the truth of his theory.If we want to solve social problems, we must first study human nature clearly.Mencius advocated good nature, and Xunzi advocated evil nature. The two views are in conflict. This is an unresolved case that has not been resolved for more than two thousand years.Therefore, there have been many disputes in the history of Chinese academics. In fact, both theories are biased.Confucians after the Song Dynasty believed in Mencius’s theory. A case study of the Song, Yuan, Ming and Qing Dynasties is full of inconsistencies, both in China and in Europe.

Smith believes that everyone is selfish, and everyone has self-interest, but he believes that this kind of selfishness is not only harmless to society, but also very beneficial.Because everyone has a greedy heart, they can fully exploit the natural benefits of the universe.Social civilization progresses because of this. Although people have a selfish heart, it is inevitable that they will not harm others, but the other party also has a selfish heart, and they are bound to fight against each other. The result must be selfish and selfish. all the way.All his theories are based on this idea. He did not expect that the capitalists would be domineering to the extreme, and the laborers would be powerless to resist, and they would suffer all kinds of pain.His theory achieved such a result, and the socialists also stood up because of it.

The advocates of socialism, such as Saint-Simon and other first-class people, are gentlemen who are compassionate and compassionate.Witnessing the suffering of the workers, they advocated communism. They all said: "Human nature is kind. God created human beings, but he did not inflict evil and pain on human beings. Human sin and pain are all made by the evil society." Let's see what he said. This kind of argument, that is, the theory of knowing communism, is based on the theory of good nature.

Mencius advocated good nature, and he cited two evidences: ([-]) "children always love their relatives", and ([-]) "when they see a child about to fall into a well, they all have a heart of fear and compassion."Both of his evidences are flawed. He said, "Children know how to love their parents." This is true, but we can call a mother to hold his own child out in public test.The mother held a piece of cake in her hand, and when the child saw it, she stretched out her hand to drag it. If the mother refused to give it to him and put the cake in his mouth, the child would reach out, take the cake out of the mother's mouth, and put it in his mouth.I would like to ask Mencius, does this phenomenon count as love for relatives?Mencius also said: "Nowadays when people see a child about to fall into a well, they all feel fear and compassion." The following text says that "a heart of compassion is the essence of benevolence", "without a heart of compassion, it is not a human being", why is it that the word "fear" is taken out and thrown away?And the evidence Mencius gave is that the child has a life-and-death relationship with the well. At that time, I was standing by the side, detached from interests.May I ask Mencius, if I and the boy were about to enter the well at the same time, what would be the state of my mind?May I ask if the thought that comes out at this moment is compassion or fear?Needless to say, at this moment, there is only fear but no compassion.Compassion is benevolence, and fear is definitely not benevolence. Fear means fear, and it is born from one's fear of death.Our fear of death is rooted in our nature. When we first see a child about to fall into a well, suddenly, there is a phenomenon of death in front of me.I was taken aback when I saw it, and my heart jumped a few times, which is fear.I took a look, and knew that it was Ruzi who was dying, not me, so I immediately turned myself into Ruzi, and turned my fear into compassion.Ruzi is the magnified form of my body, compassion is the magnified form of fear, there is me first and then Ruzi, first there is fear and then there is compassion, the natural order is so.Fear is the heart of self-interest, compassion is the heart of benefiting others, and benefiting people is the magnification of self-interest.Those who advocate good speech often teach people to get rid of self-interest and only keep the heart of benefiting others.Since there is no me, how can there be a child?How can there be compassion without fear?
When it comes to studying psychology, Buddhism is naturally the most profound, but what he talks about is transcendental law, and what we are studying now is worldly law.Buddhism says that no one has no self. This chapter is to study the relationship between people and self. The purpose is different, so we can't talk about Buddhism.Mencius said fear and compassion, we start from the study of fear and compassion.Fear is self-interested, compassion is self-interested.Xunzi knew that people benefited his own heart, so he advocated the theory of evil nature, starting from fear. Mencius' theory started from compassion. Wang Yangming's biography Xilu said: "Mencius talks from the source, and Xunzi talks from the abuse." Xunzi said That said, whether it is fraudulent or not, I don't care about it.Above fear, whether there is a source or not, we don't need to seek deeply.However, the compassion mentioned by Mencius is indeed not the source.Fear is the source of compassion, and compassion is the stream of fear. What Wang Yangming said about the origin and flow of the word is reversed.

Although Mencius's theory does not start from fear, he can clearly see the word fear.He knows that compassion is expanded from fear, and it is expanded by teaching people to reach the world, which is not perfect.His theory is purely to promote oneself and others, so he said to Qixuan King, "The king is like a good product, and the people are the same", "The king is like a lust, and the people are the same."He also said, "The old is my old, and the old of the people; the young is my young, and the young of the people", and it is also said that "everyone kisses his relatives, grows as long as he grows, and the world is flat."My characters and their characters are all synonymous with their own characters. Mencius's theory always pays attention to his own characters and keeps his own characters. expanded."When it was passed down to Confucianism in the Song Dynasty, it was misunderstood that human nature, once activated, was compassion, and with the word compassion as the source, the word fear was obliterated.Confucians in the Yuan, Ming and Qing Dynasties inherited their theories, so in a case study of the Song, Yuan, Ming and Qing Dynasties, they always try their best to display the word of compassion and ignore the word of fear, which will inevitably damage the character of self, so it is full of drawbacks.

Confucianism in the Song Dynasty created the saying "Get rid of human desires and preserve the principles of nature". The principles of nature are hidden in the word "compassion", so it is very good to preserve them.However, the definition of the word human desire is unclear. Sometimes fear is also regarded as human desire, and trying to get rid of it becomes "remove fear and keep compassion", which is a lot of bad things.Cheng Zi said, "It's a minor matter for a woman to starve to death, but a serious matter for losing her morality."Cheng Zi is a person who advocates getting rid of human desires. The root cause of his unreasonable writings is that he obliterated his own characters.This is because he read the books of Mencius and lacked the understanding of the four characters of fear and compassion.Zhang Weigong Fu Li's defeat, dead people don't count, he snored like thunder all night, his son Nanxuan praised his father for being very good at learning, so he was relieved of his fear.Fear is the root of compassion, without fear, there will be no compassion, and it will become cruel. This is an unshakable truth.Many criminals who kill without batting an eye, are in the execution ground, talking and laughing freely, which is the proof.

According to the above research, it can be seen that fear and compassion are the same thing.The principles of heaven and human desires are also the same thing, just as the cooker is fire, and the house burner is also fire.Confucians in the Song Dynasty did not understand this principle, and regarded the principles of heaven and human desires as two completely different things, and created the theory of "eliminating human desires", which often harmed nature and harmed principles.Wang Yangming said: "When there is nothing wrong, one by one, one by one, one by one, we will search out the lust, good goods, good name and other personal interests. We must pull out the root of the disease and never recover. It's the quickest way. It's like a cat catching a mouse. Listening, a thought sprouted, which is to get rid of the restraint, be decisive, not tolerate it. Make it convenient for it, don't hide it, don't let it out, only by real hard work can it be cleared away." This kind of saying seems to be: see If a fire breaks out, the house will burn down, so let people see a spark of fire and put it out immediately to cut off the fire.It is also said in the Biography and Xilu: "A friend asked: When I want to sit in meditation, I will search for the roots of good names, lust, and good things one by one, and sweep them out. Is it possible to gouge out the flesh and make sores?" The gentleman said seriously: This is my method of healing Son, it’s really going to get rid of the root of people’s diseases. There are even more capable people. After more than ten years, they can still be used. If you don’t use it, let it go and don’t ruin my prescription. Thank you, my friend, and I will say : This measurement is not your business, I must have a little understanding of the meaning, so if you say it to misunderstand you, everyone sitting here will be terrified.” Let’s try to think: Wang Yangming is a very self-cultivated person. He gives lectures on weekdays, and he is free to ask questions , Always speak diligently, never get angry, why would he get angry when asked by the doorman?Why didn't you point out the mistake of that person?And why admit that the person who said this is someone who knows a little bit?Because Yangming can combine knowledge and action into one, he can combine Mingde and being close to the people into one, and he can regard the five things of investigating things, extending knowledge, sincerity, rectifying one's heart, and cultivating one's morals as one thing.It is the shortcoming of his theory that he cannot regard the laws of nature and human desires as one thing alone. This question from his disciples hit his vital point, so he became angry.

(End of this chapter)