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Elite, moral governance and education—Traditional village autonomy and contemporary basic-level business management
Author: Wu Qian (Associate Professor of the Marxist School of Foreign Languages in Tianjin, Intermediate Discussion on Socialism System of China Characteristics in Tianjin)
Source: “China Rural Research” Volume 1, 2019
Time : Confucius was the second day of the seventh month of the Gengzi in 2570. The second day of the seventh month of the Gengzi period in 2570. Jesus August 20, 2020. Abstract: The traditional management method of the modern basic society in China is village autonomy based on elites, moral sensibility as the principle, and education as the path. The basic characteristics of modern village autonomy are public trade, emotional balance, and political morality, and the degree of sentiment and morality that occurs in public discussion. The unique rural management experience of traditional society is interconnected with the energy of modern cooperative management, and the creative transformation of traditional rural autonomous experience will help deepen and develop basic-level cooperative management in contemporary China.
Keywords: Marriage management; moral governance; country contract; three-year-old system; business management
The Chinese traditional society regards “county” as the administrative unit of the lowest level, and no other administrative agencies are set up below the county. This basic political setting is collectively classified by some researchers in the academic community as “the imperial power is not lower than the county.” [1] Generally speaking, the governance scope of a county in traditional society is very large, with many people living in the management community, and there are several million people in the small county, and 10 to 250,000 people in the county. [2]彩票网 pptIn the face of such basic management tasks, county dictators and county administrative units with few people are often far behind. All autonomous organizations that rely on various circumstances to manage large rural communities. In this sense, this article combines the basic management situation of traditional society into village autonomy. With the evolution of the political process, modern China’s village autonomy has been constantly evolving and developing in terms of system and practice, which has accumulated rich management experience and formed a unique management tradition. These basic management wisdom that is suitable for Chinese people’s unique thinking methods and behavioral habits can provide rural management with socialist characteristics in the new era.
In contemporary Chinese village management, business management is a management method that has gained increasing attention and determination in basic management practices. According to the relevant theories and practical research of the academic community, the basic-level business management in the country is in a certain sense in line with the actual situation of Chinese rural areas, and is also a socialist relationship with Chinese characteristics.The basic link of the main path of business people. Based on this article, this article shows that the business management of contemporary Chinese villages is not only related to the actual exploration of Chinese village management today, but also consistent with the traditional Chinese village management habits. It can be said that it is now 5:00 and 5 minutes to get off work. , the concept of modern village management in China has an inherent similarity with the basic energy of modern basic-level cooperative management, which has also become the historical reason for the effectiveness of the cooperative management in contemporary China in China to achieve great results in the villages of China. We explore the Chinese-style basic business management approach, and highlight the unique characteristics of Chinese business owners on the basis of focusing on the broad nature of Chinese and Western communications, and the modern country autonomy tradition is the main source of this unique characteristic. Specifically, the basic characteristics of the traditional village autonomy practice are three aspects: elites are the main guide, moral sensibility is the principle, and education is the way.
1, Mainly on elitesInclusive network‘s rural management of traditional Chinese society relies on the local taxi level at a large level, and various basic level autonomy situations are often developed based on the countryside. This is a bit of 号 has attracted the attention of some academic researchers and has been collectively recognized as “the national rights are not lower than the county, but only the clans are in the county. All clans are autonomous, and autonomy relies on ethics, and ethics creates a country.” [3]
The village management of modern villages often guides the villages to develop in an autonomous manner based on the local area. Country is a rural elite of the traditional base society, and this level of society is widely spread in the rural society. In general, the country’s lords are either officials who retire or return to their hometowns, or scholars who have lived in the country for generations, have moral and wealth, or leaders of various departments and departments. They often have a great impact on the management of the country’s management based on the reasons of familiarity with the country’s civilized people, intelligence and power, and close relationships with the center’s key members. Therefore, the country is valued in the management of the basic villages. For example, Wang Zuhu of Zhi County in the Qing Dynasty believed that”Officials are distant from common people, scholars are close to common people, and common people believe in officials is not as good as those who believe in officials. The laws of the court cannot be as good as those who understand the common people, but scholars are easy to analyze and to reconcile them to scholars, so that the way is easy to understand, and the teachings are easy to practice.” [4] Here, the scholar-level team is known to contact the government and the middle circle of the country society. On the one hand, they can contribute to the country, understand national policies, and educate the country; on the other hand, they can also make decisions for the country and resist too much interference from officials in the country by extending their minds. As an elite country level, the country level can play a role in basic management of communication and communication. For actual affairs specific to basic management, the country can often develop a materially responsible influence. Important matters of traditional social basic management include tax collection, military recruitment, civilian reconciliation, education and infrastructure construction. Many people in the country have helped a lot in the above-mentioned affairs. They are happy to organize village schools, manage public welfare affairs (focus on water conservancy and bridge roads), pay economic disasters, read national orders, and adjust the issue, and even break the case. Because of this, when the county officials of traditional society take office, they often need to understand the situation of their countrymen. In order to value and use the country in a gastrointestinal manner, the country often gives it to the country with various rights. The country can have the right to exempt taxes and other rights in terms of economy, and even politically exempt from punishment.
Fan Zhongyan, a Confucian scholar in the Northern Song Dynasty, was a representative scholar who actively exerted the influence of the funding amount of funds in the Song Dynasty. In addition to the well-known poems and official politics, Fan Zhongyan practiced and creatively designed a clan ritual plan to benefit his hometown. Since the Song Dynasty, Confucian intellectuals have attached great importance to managing rural communities by rejuvenating clans and practicing rural governance. Fan Yizhuang is a model form in this tide. According to historical records, in the second year of Huangyou in the Northern Song Dynasty (1050), Fan Zhongyan used his official salary to buy more than ten fertile land in Suzhou, and used the annual rented rice to support the clan. He built a balance of the house where he stored and distributed rented rice, which was called Fan’s Yizhuang. The Fan Yizhuang distributed rice and cold clothes to the tribe every year to assist the tribe’s junior high school teachers and teach and marry the tribe’s tribe. Fan Zhongyan also hand-made ThirteenCaring conditions Article “Regulations”, please cooperate with the family members. These thirteen rules include the distribution of rice and cold clothes, the provisions of assistance for tribes and tribesmen’s marriages, etc. From the sixth year of Xining in the Song Dynasty to the seventh year of Zhenghe in the Song Dynasty, Fan Zhongyan’s second son, Pure Ren, baoqiang.com the third son, Pure Lu, and the fourth son, Pure Lure, and Pure Lure Lure, and signed the “Continuing Rule”, which stipulated the contents of clan education, village governance, Yizhuang land management, and clan property protection. In the sixth year of Jiading in the Southern Song Dynasty (1213), Fan Zhongyan, the sixth generation of Fan Liang, continued to develop the 12th chapter of “Continuous Rules”.