D. Carlton Rossi

Sun Dawu 孙大午


To Hit the Stone with a Pebble


8月11日 10:44 来自 iPhone 11 Pro Max


Sun Dawu

10:44 on August 11 from iPhone 11 Pro Max


The historical record is very clear, Langwuzhuang people are very humiliated!

Hit the stone with a pebble: Dawu Group also loses the first instance against the Ministry of Rural Affairs

07-31 13:24

                 To Hit the Stone with a Pebble

The expression "To Hit the Stone with a Pebble" is a common Chinese idiom. It reflects the frustration felt by a person who wants to hit back at a stone with a smaller pebble or mass. It doesn't move the stone, but rather bounces off. The Dawu Group is trying to legally contest an imitation strain of chicken called "Jinfeng No. 6" which has allegedly infringed on their trademark of the "Dawu Golden Phoenix". However, the Group is told by The Third Intermediate People's Court that the Group has no interest in the issue even though they purchased the rights in 2004 to develop the strain, spent 20 million yuan and later trademarked the strain a decade later. The Group's pebble bounced off the stone of the Ministry of Agriculture and Rural Affairs and the Third Intermediate People’s Court.

Generally speaking, the concept of intellectual property in China is rather complex, abstract and not easily understood by the majority of farmers. The Group therefore is linking the issue with the bigger issue of land reform. Historically, real property or land had been seized at Langwuzhuangren where Dawu Group is located which amounts to 1600 mu1 which have no formalities of proof. The circumstances are highly controversial and one might go as far to say "freakish". Seizures of property (land) without adequate or no compensation are common among farmers in rural China both in the past and present. This means therefore that a rather abstract, complex and local issue of intellectual property infringement may become a national issue involving land reform.

A commonplace method in China to express dissatisfaction with regard to property seizures is through protests. Mostly, they are local affairs and are not coordinated nationally. Peaceful protests though run the danger of becoming violent especially if overwhelming force is applied to suppress them. Might there be an effective way though for a pebble to hit the stone?

A grain of sand propelled at a high speed will move if not breakdown a stone. This is the principle behind sandblasting. If you wish to restore the looks of your house you use sand propelled at high velocity against the old brickwork. A droplet of water can be used in the same fashion to cut through the strongest materials.

This reminds the author of experiments conducted once a year at the Haldron Collider of CERN. The collider accelerates protons at close to the speed of light. By looking at how these particles react when they hit other particles coming in the opposite direction may provide clues as to the origin of the universe in the Big Bang Theory. This theory suggests that time was created when the singularity (much smaller than a pebble) expanded and went through an inflation phase.

Many cultures have a creation myth or explanation of the beginning of time and space. Xu Zheng recorded the myth of Pangu during the Three Kingdoms period in China. In this version, a formless primordial state coalesced into a Cosmic Egg from which Pangu emerged. He separated yin and yang by raising the sky and making the earth thicker. At his death, the Sun became his right eye and his head the Moon while his muscles transformed into fertile land. However, according to the scholar Wei Juxian, the story originally derives from a conversation between Lu Xing and King Mu of Zhou. In their discourse, they talk about a "disconnection" between Heaven and Earth.

The Communist Party regards any non-scientific explanation of the beginning of time and space as primitive superstition and non-sensical. Its Cultural Revolution under Mao was intended to erase any and all aspects of culture which contradicted Party platform such as Confucianism which drew on ritual and ancestor worship during the Zhou Dynasty. It failed in its purpose and a Neo Cultural Revolution was initiated under the present President. The effort of the Party though to control time actually began with the founding of the People's Republic of China.

The Party created one time zone for China which is called Beijing Standard Time. It is another version of "one time fits all". Previously, there were five time zones. "From east to west, they were Changpai Time Zone, Chungyuan Standard Time Zone, Kansu-Szechuan Time Zone, Sinkiang-Tibet Time Zone, and Kunlun Time Zone, ranging from GMT + 8.5 to 5.5." The Party wanted to give the impression that the country was unified, so a new time began. Farmers may have given lip service to it; but, nevertheless, they began work as the Sun rose and finished tasks with the sunset.

Land reform begins for farmers by extending time prior to the creation of the People's Republic of China and prior to the formation of the Communist Party about 100 years ago. One must go back perhaps 50 generations. Through the land both ritual (which is a matter of doing without thinking) and ancestor worship are felt through the heart. The wealth of the land are those people and families who work the land or derive subsistence and sustenance (livelihood) from it. Wealth is understood not by the head but through the heart's affection.

China needs a new time zone. It would be called Dawu Time Zone. It would include the Xiong'an New Area and Dawu City which are somewhat West of the longitudinal position of Beijing. It would be four minutes earlier than Beijing time. If Xiong'an were to be the head then Dawu City would be the heart. Xiong'an will have advanced 5G, artificial intelligence and the Internet of Things. Dawu City has the sacred. They are like two binary stars of which one is of less mass and the other of more mass which orbit around a common barycenter which constantly changes. It is a harmonious dance. An example of a visual binary in the constellation Canis Major would be Sirius B and A. 

Sirius B was a main sequence star which passed into a Red Giant phase. It then shed its outer layers increasing the mass of Sirius A to some extent. Finally, it become a White Dwarf. Sirius B is exceedingly dimmer than the main sequence Sirius A (天狼) known as the "celestial wolf" which is the brightest star in the night sky and under the right conditions can be seen with the naked eye in daylight. The lifespan of Sirius B is rather short since it is already spent most of its fuel. It is half the mass of its binary companion. In some ways, it is like a relic or antique. On the other hand, Sirius A will last one billion years. 

1.    1 acre = 6.0702846336 mu









6月16日 10:36 来自 iPhone客户端


Thoughtful people in history seem to be seniors, and the truth seems to come from the mouth of the emperor, but most of the innovation and creation are done by small people! Should respect for knowledge start with respect for practice?

One may generalize that thoughtful people tend to be seniors with a lot of their own history and experience behind them. There are a few exceptions though since I was keen to learn many things when younger from many people--including the dead language of Latin in order to read the classics. This dead language helped me to understand other languages--including English and French. Isn't English and French more practical to use than Latin? English is now the universal language. It is practiced everywhere. Its practice is even taught and learned by some in China.

With regard to an emperor (one has to know about history here) or a present president it is more important how that person acts rather than talks. Does that person serve himself or others? Can that person do both at the same time? It may be useful to read War and Peace by Leo Tolstoy. The general thinks that he is leading the army and determines what happens; whereas, millions of decisions are made by soldiers in the army which affect what will happen. Millions of Russians hold great respect for the novels of Tolstoy which he stored on his shelf. He, himself, though, had the greatest pride in a pair of peasant's shoes on display that he had made. Doesn't it depend on whose shoes one stands in--the Russian reader or the Russian writer.

One supposes that the term "small people" is used in contrast to "large people" or an emperor or president. Of course, some people refer to children as "small people" who may grow up to be "big people". Some children or grandchildren, for that matter, have great wisdom. They didn't get it by practice or knowledge learned through higher education.The wisdom is innate. Older persons or seniors who can imitate the simple thinking of children may be said to be wise or sometimes the wisdom is gained through an epiphany.

A doctor learns about the field of medicine at university. After graduating with much knowledge the graduate may then take up residency as an intern at a hospital--let's say in the emergency room. Later, he may establish his own practice.  It is here that he/she gets to practice skills in real life situations. In this illustration, knowledge comes first and practice follows. The only debate is whether real knowledge or truth is acquired at the university or in the emergency room. How does one distinguish any decision made by the doctor in a particular case as to whether it was based on theoretical or applied knowledge or a combination of both as the doctor exercises his/her practice?

There once was a person who offered a monetary prize to determine whether it was a chicken or egg that came first. It was 1500 yuan. At that time, an answer was given to him, but it didn't satisfy him. At any rate,the chicken-egg riddle is much like the knowledge-practice riddle. Does knowledge or practice come first and which is more important or should one say real?

There is a short story related in a novel called The Tea Girl of Hummingbird Lane by Lisa See. A young girl was punished for eating a piece of a bun which had been stolen by a boy. As part of her punishment before the village a chicken was sacrificed through common practice to propitiate the gods. Her hunger was satisfied with the broth from the chicken and also the hunger of her family was satiated. However, the sacrifice of the chicken meant that there were no more eggs produced by that chicken to satisfy future hunger. The sacrifice of the chicken was in effect a punishment.There would be one less chicken to produce eggs in the future for the family to eat.

If one examines the life of Confucius one will find that he was respected both as a teacher and philosopher. Teaching might be said to be a noble practice. For his efforts he was paid a chicken by his pupils. He might also be said to have been a philosopher with much knowledge and wisdom. Can one say that knowledge or practice came first and what was more important? One may be able to say that teaching brought him immediate reward in the present. However, his knowledge and wisdom also brought him immaterial satisfaction, too; although, it also benefited future generations by allowing them to succeed in the scholar class.

During the Sung Dynasty, however, those who failed the Imperial Exams were sometimes able to cheat through their wealth or power in order to enter the Scholar Class. That kind of person was called a "mandarin". Even presidents of a country in the United States or elsewhere might be considered to be mandarins who appear to speak the truth.

Admittedly, though, it is sometimes difficult to separate the teacher from the student or for that matter a teacher who thinks like a student. He may also imitate the thinking of a younger child. The teacher may pose questions to himself or others as would a student ask a teacher or a youngster his parent or grandparent. Finally, the teacher may also be able to imitate the thinking of those who practice a foreign language--like Chinese or English if the teacher is Chinese.

Both Plato and Aristotle were philosophers. Plato spoke of eternal forms and how that which we normally see is but a shadow or an illusion. His pupil Aristotle developed a more practical philosophy in many diverse fields. For example, he developed the system of classification. He was also the teacher of Alexander the Great. Both the philosophies of Plato and Aristotle influenced Western civilization in areas of theoretical and applied knowledge. At this time, can not knowledge be recognized as pragmatic which benefits future generations to a similar degree as the present generation rather than past generations?

If anyone wants to pursue the topic of knowledge and practice then he may wish to refer to an earlier essay which was written by the author in 2016.



                       Its strength is its weakness

Canada is a relatively new country. That is one of its strengths and correspondingly that is also one of its weaknesses. As a strength it is one of the leaders in communication technology. As a weakness, for example, the short period between 1968 to 2020 represents roughly one-quarter of the longer period which began at Confederation in 1867 forming Canada. This short period began with the rise of Pierre Elliott Trudeau who was a statesman and it ends with Justin Trudeau as a rhetorician who imitates his father.

China is a relatively old civilization. It began under the mythical emperor Huangdi (2698–2598) BCE whose ancestral name was Kung-sun 公孫. As a strength of the Chinese civilization the invention of the compass and calendar was attributed to the emperor who united the tribes. As a weakness of an old civilization his reign was imitated by Qin Shi Huang (秦始皇). The Qin Dynasty lasted from 259 BC-210 BCE). There are some who say the reign of the the present President imitates the reign of Qin Shi Huang.

Confucianism is an old way of life named after its founder--Confucius or Kongzi (551 to 479 BCE). He believed that going back to old ways was a means to live in the present. Ancestor worship was one of the ways. For example, reverence of past people by the Akha in Yunnan Province meant that every boy could Recite the Lineage by naming his male ancestors back fifty generations.

Today, the family unit remains the basic strength of Confucianism. Confucians look back at the Han Dynasty rather than the Zhou Dynasty at the time of Confucius. One suspects in another thousand years--if everything else is equal--Confucians will not look back at the present time. The reason is that the family unit is under intense pressure in the countryside and among migrants who have gone to the cities. The divide and conquer policy of the family by the CPC in Xinjiang Province may be a harbinger of things to come throughout China with the revival of Maoism through One Thought(less). In contrast, Legalism, today, expressed as rule by law, weakens rather than reinforces Confucianism as it did under Emperor Han Wudi (156 BCE-87 BCE). Finally, the emergence of COVID-19 in Wuhan at the time of the Spring Festival which is characterized by the greatest migration in history has done irreparable harm to the family whose members wish to be united in the holidays. The family may also be weakened during future pandemics because it is the family unit where contagious disease strikes hardest.

There are pockets of strength for Confucianism in China particularly at Dawu Group, Dawu City, Hebei Province. The Private Entrepreneurial Constitutional System developed in 2004 provides a way forward for the family and society. It has been a successful experiment. It stresses pragmatic application of established Confucian principles.

However, private enterprise at Dawu Group seems rather overwhelmed in comparison to the growth of State Owned Enterprises even though the latter are only marginally productive. The state favours SOE's because they can be controlled while private enterprises which have been the growth engine of the Chinese economy cannot be controlled. For the State, top down control is more important than growth in the economy. One suspects that Dawu City will be further eclipsed with the creation of the new, nearby city called Xiong'an which is President Xi Jin Ping's own Smart City. The name of the city begins with his name--doesn't it? Its population will be one of the most highly controlled in the world through 5G, artificial intelligence and the Internet of Things.

There is a possible way forward for the Confucian way of life and Confucianism. It is innovation through imagination. To begin with, the basic unit of the family needs to be redefined. The family unit is not what is was in the Zhou Dynasty nor will it be the same in the future. One can also say that it cannot be both patriarchal and progressive at the same time.

Lack of innovation or acceptance of new ways may be said to be a serious drawback in terms of survival to this philosophy which is mostly composed of maxims and anecdotes. In particular, there is a bias against theoretical constructs which appear outside the realm of pragmatic application of principles of Confucianism. The solution seems to be a construct that emphasizes future generations more than past generations. One might begin by looking at the philosophy of Frank Ramsey. The pragmatic philosopher believed that we have a moral obligation to future generations. He "sought conceptions of truth and knowledge that had their basis in what would work best for human beings."

Frank Ramsey: A Sheer Excess of Powers, Cheryl Misak, Oxford University Press, Toronto, February 2020. ISBN 978--19875-535-7


Seventeen years ago on May 27, 2003 there were 20 executives of Dawu Group arrested as well as the only foreigner at the location--myself.

On the anniversary of this occasion, Sun Dawu contrasts the telecommunications empire of Huawei which was established in the small fishing village of Shenzhen and the farming group of Dawu Group set up in his hometown of Langwuzhuang village, Hebei. He likens Huawei to the Qin Empire which was one of China's shortest dynasties. It was replaced by a few farmers who revolted establishing the Han Empire which lasted 500 years. He also contrasts his own life coming out of the military and the path that REN chose as he emerged from the military as a young man.

The anniversary of our arrest coincided with the date of a decision in a British Columbia court pertaining to MENG Wanzhou (executive of Huawei and daughter of REN Zhengfei who oversees Huawei). She lost and rule of law prevailed. It is likely now that the two Canadian Michaels languishing in a Chinese jail may now be judged on charges laid through rule by law. Forget the contrast between "rule of law" and "rule by law" at your peril.



5月27日 09:02 来自 iPhone客户端


Sun Dawu May 27th 09:02 From the iPhone client

Ants and elephants cannot be compared

In Ren Zhengfei's eyes, it is not important for people to deteriorate, but money is very important! The new-born Huawei was steeped in Shenzhen's alternative culture. Its "wolf culture" reflects the utilitarian values of money as the sole standard in its bones, and its "mat culture" reflects the inherent sense of crisis in the living environment where fish and dragons are over-competitive, and its "grayscale" "Study" reflects its flexibility in playing interest games with all kinds of characters, customers and employees, including its international perspective, which can be traced back to this time, this place and this style.

If I were to choose one side to invest, I would not hesitate to choose Midday (Dawu Group) instead of Huawei. In the eyes of the world, Huawei, which is so powerful in my eyes, is already "the end of a strong crossbow" in my eyes. The telecommunications empire created by Ren Zhengfei is ushering in the last glory of the sunset. It is huge like a dinosaur, mysteriously like a palace, as well as its fierce "wolf culture", life-threatening "mat culture", and mysterious "grayscale". It is suspicious and daunting. The heavy shadow is approaching from the west, unstoppable.

I can't see its future, or has it overdrawn its future? I couldn't help but think of the Great Qin Empire, which swept the world, sweeping the majestic momentum of Liuhe, its majestic palace, the Great Wall of China, and the dense locusts from the strong bow and crossbows in the hands of its iron-blooded warriors galloping the world. Yalin Arrow Rain of the Day.




5月18日 07:45 来自 iPhone客户端



The highest level of self-cultivation is probably to know to respect the differences between others and yourself. Confucius said: gentlemen are different from each other, which means gentlemen will maintain harmony with others in interpersonal communication, but they will not seek consistency in specific matters. There are many individuals in life who always love to impose their will on others, and tell others to do things under the banner of good for you, but the truly cultivated individuals understand that there is no absolute correctness in this world, and they can accept others.

On examining the non-governmental think-tank called UNIRULE it appears there were two different kinds of thought in terms of the theoretical. One thought advocated the absoluteness of heaven and the other school, so to speak, talked about pragmatic practicalism. It seems that in abstract matters they had differences of opinion. In applied matters though both favoured free market entrepreneurship as opposed to state-owned enterprises with respect to applied economics.

The word "gentlemen" as used by Confucius is an archaic  and anachronistic term which harkens back to the Spring and Autumn Period of the Western Zhou Dynasty with its feudal society stressing ritual through filial piety with little correspondence to modern Chinese society. In Zhou society, there was the ruling class followed by the scholar class and at the bottom of the hierarchy was the peasant class. There was little upward mobility. Through education Confucius allowed peasants the opportunity to rise to the scholar class. If one oversimplifies one may construe the scholar class as esoteric thinkers who use deductive or inductive logic while the peasant class are composed of exoteric pragmatists who learn heuristically and pass down their skills from generation to generation.

Confucius was born at the end of the Spring and Autumn Period. His father was a minor aristocrat who served in the army. His mother was a concubine. Nevertheless, as a son of a minor aristocrat he was able to join the scholar class. One suspects, however, that during the Warring States Period which followed the more stable period of the Zhou Dynasty that few peasants rose to the level of the scholar class with the exception of Legalists.

One reason the Qin were successful in warfare is that they disregarded showing gentleman's courtesy to the enemy which was interpreted to be the Mandate of Heaven. Legalism though may have contributed to the short longevity of the Qin Dynasty.

During the Qin Dynasty the government undercut the aristocracy and took direct control of the peasantry. Liu Bang's father was a member of the peasant class. Liu was himself a civil servant. He did not rise to prominence though through education as he was indolent in temperament. Instead, he seized power through military conquest--hardly a contest of gentlemen who agree on civil rules. As a result, he became the first Han emperor. He did adopt Confucianism as an expediency, but rose to power by military efficacy. One may say historically that Chinese dynasties changed either by military conquest or ursurpation.

That is also true of the last dynasty known as the Qing. One might consider Sun Yat-sen as one of those who rose from lower station to more prominent status as a medical doctor (scholar class). However, he gave up this vocation to be a revolutionary thinker (esoteric) with an understanding of Confucianism only through reading Four Books and Five Classics in English. He organized several uprisings supported by lower social classes. Eventually, he participated in the overthrow of the Qing Dynasty. One may say that during this period of upheaval he did not behave as a gentleman toward those with whom he was in disagreement. When he became a philosopher-politician then one might say he acted like a Confucian gentleman toward his opponents, but that doesn't make him a Confucian.

Under the reform and opening up policies of Deng Xiaoping both small and family businesses strove and thrived. For a brief period it was possible for merchants to enter the scholar class whether they were formally educated or self-taught. It was a rare instance though when their private or public businesses were based on Confucian, paternalistic principles.

In these few anomalies, enlightened self-interest was narrowly based on the Confucian concept of "jiaoqing" which involves empathy and trust on an emotional and familial basis. This factor makes it difficult to extend outside the local area unless its definition of family is more expansive to include the greater tribe, but what then of other tribes?

According to a recent paper by Rowley and Oh, "Jiaoqing" represents empathic relations between colleagues or managers and workers based on emotional affection which engenders trust.1  The strength of this organization resides in the relationship of family members or the relationship of individuals in a local setting who are treated as if they were family members. The weakness of this kind of organization is four-fold even if one overcomes succession and governance issues as a few businesses have done.

First, it is difficult to expand it to other areas since it localized in a self reliant way; although, it may be duplicated through hybrid co-operative arrangements. Second, the definition of the family has changed dramatically and is not restricted to a paternal, patriarchal arrangement. Thirdly, the interests of outsiders (whether they be citizens or foreigners whose value system of empathy and trust varies relatively when they are outside of the mainland) are treated differently than the interests of insiders who are emotionally bonded in a familial or familial-like relationship of trust. Finally, to properly establish a business based on the Confucian concept of "jiaoqing" requires several generations. This is difficult in the new environment of Legalism established in 2012 which favours authoritarianism.



1. Chris Rowley & Ingyu Oh (2020) Trends in Chinese management and business: change, Confucianism, leadership, knowledge & innovation, Asia Pacific Business Review, 26:1, 1-8, DOI: 10.1080/13602381.2019.1698707



Sun Dawu:  I'm a waiter!

May 17, 2020

Sun Dawu is very casual in life, but often drinks tea.

"Once water, twice tea, three times and four times are the essence." He often spoke while washing tea with water.

The secretary asked: "We also know that 'one time of water, two times of tea, three times and four times is the essence', but we often forget to wash tea the first time, why do you remember each time?"

"Because I am a person who serves people, you are person who is used to being served."

"Why do you say so?"

"Because you are all scholars, you are used to being used to it from small to large. A person needs to roll around in practice, and it is impossible to understand only by moving in books. You need to know that to be served by others also requires resources. A person who treat themselves with respect and superiority can only be a fool and make people laugh.

"A man who is truly a master is by no means a person of good standing. He is a person who goes to the hall and gets the kitchen. If someone lifts him in a sedan chair, he deliberately turns him over and says that there is a stumbling on the road, the master will say: 'You pretend to be garlic! You should use a whip to pump you!' He could see whether the servant was stumbling or adulterating. But a fool was sitting in the sedan chair, and it was easy for people to tease him. Why could the lord see the servant's heart? The old man lifted the sedan chair.

If you look down on some trivial matters and you say you are not doing this, what are you doing? You do n’t lift the sedan chair. When you don’t have this kind of money, what are you doing? You have to get this level: no one can pour water better than you, then you are qualified to say that I am not a person who pours water.

"I can now say that Sun Dawu is not a person who serves tea and pours water, because I have done everything, and everything will do. Pinch dumplings, stir-fry, drive, plant trees, plant flowers ... I am like Confucius, born poor, 'so many I can’t do anything. ”Last year, Li Changping brought a lot of people to plant trees. I took them and planted them one by one. The so many people in the company planted trees, anyone can plant them? I know them Why can’t you plant it, and if you ’re lucky, you can’t grow it. The trees they planted are too shallow, the cultivation is not true, and the wind blows down. Let them plant trees, you can’t ignore it, you can’t control it too much. Others can't do it. But if they let them do more, they have to pay tuition, and they have to pay tuition.










There are not many people who have worked beside Sun Dawu. The secretaries basically had to be served by Sun Dawu for two years to learn to serve others. Once brought a novice out of the house, Sun Dawu half-jokingly said to him, "I am your driver and secretary as soon as I leave Dawu Group!"

The newbie received guests with Sun Dawu. When the guests left, Sun Dawu called him to the office:

"There was a waiter in the manor. Once I saw us sitting down in the front hall and walked lightly to pour water for us. Without saying a word, I walked away without seeing us. If you say, "please drink water", this glass of water is poured out! Look at people and walk away, frivolous! It ’s all over with a brain!

"The secretary should be like this waiter, if there is nothing, looming, you can be about a meter behind me, so that I can see you. These things are simple to say, but it is not easy to do well! Today, I call you to get it I ordered some materials, you brought them, but I was talking to the guests, and you came over and asked, "Are the materials enough or do I need to get them?" This is like you pouring a glass of water, and go to the training: please drink Water, this water is delicious? Offensive! It's not a time to say something more shallow and look more frivolous!

"As a secretary, you must endure loneliness and endure indifference. You have to let go of yourself first and then find yourself! You need to calm down now before I can use you."

Sun Dawu's feeling was: "It's very easy to sweep the floor by yourself, and it's too difficult to direct the person to sweep the floor! The high school students can do something. The college students can't do anything basically, and it's worthless to pay her such a high salary! I think college graduates should be allocated for graduation. Because they are nationally trained talents, not marketed talents. "

Danish scholar Professor Delman asked Sun Dawu: "What are your criteria for choosing a secretary?

Sun Dawu said: "It's very simple, active, diligent and enthusiastic." So his secretary doesn't ask about age, gender, education, origin, and the composition is very complex, including experienced retired cadres of the government and land. The problem peasant intellectuals, volunteers with a master's degree, ordinary employees with high school degrees, stray freelance writers, and retired military officers.

Almost every secretary has survived Sun Dawu's axe. They often write down bits and pieces of their work and life in "Company Briefs". There is a small article "The President in My Eyes" in the "Company Briefing", which depicts Sun Dawu, who is tortured by his secretary:

"The lion was angry. Because of the procrastination at work, the president was completely irritated. He was angry and scolded at me, so that I was scared to dare to show me. Afterwards, the president patiently helped me analyze the cause of the error and find a solution Way to pave the way for future work. "

"Actually, when I was angry, looking at how scared you were, I was also terrified. I shouted in my heart: Hold on! Hold on! Don't be scared by me, don't be scolded by me! After a while! "Said Sun Dawu," what does 'Prince Prime Minister's Servant Seven-Quality Officer' mean? Only those who can serve others can enter the room! "

Most of the people who have worked by Sun Dawu have stayed at the end, and now most of them can already stand alone in each unit.













I am in the midst of reading Daily Life in China on the eve of the Mongol Invasion by Jacques Gernet. That does not though make me a scholar nor a gentleman, for example, nor do I regard myself as either. There were basically two classes in Hangchau (modern day Hangzhou). The scholar class emphasized ritual and moral education. The peasant class farmed. There was no merchant class, but there were some merchants who became rich and through this means achieved power. The formation of a merchant class though would threaten the Emperor. The merchants were kept in check by state monopolies: salt, tea, liquor and incense as well as government control of public granaries.

The merchant class in China arrived late on the scene in 1979. It is classified by Foreign Policy as comprising parts of four tiers. Tier 4 is The Privileged or owners of medium to large-sized companies; top managers at large corporations. Tier 5 or The Comfortable is made up of successful small to medium-sized business owners; mid-managers of large corporations; owners of multiple real property in large cities. Tier 6 is made up of The Squeezed or modestly successful small business owners. Finally, Tier 7 is made up of owners of mom and pop shops. They are part of the largest tier of 500 million. In recent years, under President Xi, the state has increased the size and power of the state monopolies which has curtailed small business enterprises and upward mobility of merchants.The COVID-19 crisis has also put extreme pressure on Tier 6 and 7 entrepreneurs.

The Party now systematically demands access to the information and systems of private companies. When Huawei says that they are like other private companies they are stating a fact. Article 7 of a 2017 law says "Any organisation and citizen shall,in accordance with the law,support, provide assistance, and co-operate in national intelligence work." In effect, private companies are private in name only nor are there individuals with privacy. Privacy has officially been replaced by piracy either where the government takes from the organization or individual or where either is willingly or unwillingly made to disclose information but never unwittingly forced to support, assist or co-operate with regard to intelligence gathering. Of course, organizations or individuals will say that they have nothing to hide, but they must prove that they have nothing to hide which reflects a culture of guilty until proven innocent or rule by law in a Legalist tradition.



今天 11:27 来自 iPhone客户端


孙大午谈如何看待“小人” 孙

Sun Dawu

Today 11:27 from the iPhone client

The villain is greatly affected by the environment! Sun Dawu talks about how to treat "little people"

Sun Dawu talks about how to treat "little people" Grandchildren


People are not immutable, gentlemen and villains are not insurmountable. The villain's flattery and flattery framing only contributed. It is the person with power who really makes the decision. Without a villain, it is impossible to become a society, and a person with a successful career may not be surrounded by villains. The villain can be used, but if you give him a name and a profit, you must grasp a fire.













给小人名利要掌握火候 没有小人,不成社会。事业成功的人身边不一定就没有小人,小人是可以用的。比如大奸臣和珅,有他的用处——他能协调关系,能捧着乾隆,如果世上只有像刘罗锅、纪晓岚这样的人,社会也就变了。




Villain is the antonym of gentleman, there are many related words, I have spoken a lot before.

"A gentleman takes justice, and a villain takes advantage." A gentleman can take advantage of justice, and a villain can only get temporary benefits and limited benefits. People with short-sightedness can't talk about dedication, they can only ask for it. The old hen clucked for the next egg for a long time, hoping to get a handful of grains; some people did a little thing, and they wished that they would know the whole world. In fact, "people who have no long-term concerns must have near worries." People in front of them will suffer long-term losses. Therefore, to deal with problems, we must look farther and proceed from long-term interests.

"Gentlemen are different, but villains are different," we ask for harmony-just like cooking, all flavors are delicious, and what is the taste of fried rice? Everyone has a head, they should have their own views, everyone should have thoughts, everyone's thoughts must be active, speak freely, so that they can live well together. We need to have a personality, which is to adhere to the same attitude towards top-down and inside-out. Being bullied and hard-working and seeing what people say is the common face of villains. Real personality, can not have two faces, not so much hypocrisy and politeness. The commonality is greater, and the personality may be more. Of course, individual and general are related to each other, we can not refer to deer as horses, we must maintain the commonality of people, maintain the personality of the midday people, do not be humble, not sullen.

"Gentlemen are incomparable, villains are incomprehensible", which means gentlemen unite without collusion, villains collude without unity, the latter sentence describes some people colluding together to achieve a certain purpose. This phenomenon also occurs in real life. Some people collude with each other in order to achieve a certain purpose to engage in favoritism and fraud. Once something is revealed, this collusion will collapse. For example: "Quick work, the manager is here!" This kind of words are concerned on the surface, but they are actually a kind of harm to others. This is a kind of collusion. The work should be realistic and the leadership should be the same as the presence of the leader. Work hard and earnestly. If it's just to deal with the leader, and the time is long, the leader will measure who is doing the work and who is lazy. For those who do hard work, the leader will praise and reward; for those who are lazy and slippery, the leader will give criticism and education, let him correct his work attitude, and do his job well.

Gentleman is cautious, meaning that the more a person is in a subtle and subtle place, the more attention should be paid to the image of the person, so "cultivation" simply cannot be seen from the surface-those who speak beautiful things in front of them and scold the street behind are different The villain will not last long. "Don't do evil with small things, don't do good with small things", it also refers to the accumulation of quantity, we never do the bad thing of "knowing you knowingly and knowingly": stealing an apple, taking a pear If you accumulate and accumulate, you may steal money. People may not live great, but they can live noble-because of the real, noble realm, it is very touching to do things.

People are not immutable, gentlemen and villains are not insurmountable. Whether a person is a gentleman or a villain, the key lies in his own cultivation and tempering. Some people will change from gentlemen to villains and transform into power and money when they get a certain status; some snobbish people will also transform into gentlemen through training and education.

The decisive role is the power, not the villain

In history, how did Wu Zixu's tragedy come about? Wu Zixu ’s father was Wu She, and he was the prince ’s teacher. He was called Prince Taifu. He taught Prince Taijian together with Prince Fu Shaofu. Fei Wou-ki was very flattering. On the way to the Qin Kingdom for his prince, he discovered that the prince's big marriage object-Princess Qin Guo was a big beauty, and let King Chuping see it first, and King Chuping really took the fancy. After this incident, Fei Wuji felt that Prince Zijian's attitude towards him was different. He was afraid that Prince Zijian would retaliate against him after becoming king. So, he said to King Chuping that the crown prince had resentment over the matter, and when King Chuping believed, he let the crown prince manage the troops stationed on the side. Fei Wou-ki was still not at ease, and he even said flattery, "The prince is training against the army abroad.

At this point, King Chuping was so concerned that he arrested Wu She and tortured it, and the prince escaped. Wu She ’s two sons, Wu Shang and Wu Zixu, also want to run. Fei Wuji, the villain, lied and said, "Your brothers will come back and let your father go." Wu Zixu saw through this strategy and went to death. Brother Wu Shang insisted on going, thinking that not going is filial piety. He told Wu Zixu, "I'll go, you don't want to go, you will avenge us in the future." Later, Wu She and Wu Shang were killed. As everyone knows, Wu Zixu went to Wu Kingdom. Chu State started civil strife from this incident. Later, Wu Zixu assisted Wu King in defeating Chu State, and also dug out the dead King Chu Ping to whip the corpse.

Judging from this story, the villain has no compassion.When he has done something wrong, he will not confess, he will only be afraid, he will go to the black all the way, so he can only "offend the gentleman, Don't sin against the villain. " But thinking the other way around, is this historical tragedy entirely because of Fei Wuji? Wu Zixu finally dug the grave to whip the corpse, but dug the tomb of King Chuping, not Fei Wuji. The villain's flattery and flattery framing only contributed. It is the person with power who really makes the decision.

The key to corruption is corruption of power. Contacting us to start a business is that if the leadership cannot be fair and equitable, your unit will be in danger; if you take the squad leader and you cannot act according to reason, your team will not be united and conflicts will arise. For workers, you should not raise wages, and wait for others to complain, and then give them solutions, so that the work is very passive. When there is disunity in your team, you as a leader should consider whether dealing with things is fair and fair.

The lyrics of the group's factory song include "Justice, Fairness and Enthusiasm", which is also a basic principle of Dawu people's life. There are two sides to doing things. You are a midday man, but you can't handle things not only on your own side, but also on the other side's stand. "Public health, honesty and integrity"-just because you are fair and equitable, you will not listen to partiality and understand all right and wrong; also because you are honest and law-abiding, you have the power to lead employees and be good cadres.

Give the villain fame and fortune

Without a villain, there is no society. People with successful careers do not necessarily have no villains around them, they can be used. For example, the traitor and Shen have his use-he can coordinate relations and hold Qianlong. If there are only people like Liu Luoguo and Ji Xiaolan in the world, society will change.

Feng Youlan divides the ideological realm of life into four types: the first is the realm of nature. It is common for such people to accept and accept the fate, but it can do nothing. The second is the utilitarian state. Such people have their own pursuits. For example, as long as they can earn more money, I have to go to work regardless of the wind and rain. Such people are a driving force for the advancement of society. The third state is the moral state. This kind of person knows not only the pursuit of personal fame and fortune, but also the harm to society, the way to harm himself, and the morality to others. He can take care of human relations and social roles. The fourth realm is "the realm of heaven and earth". People with this state of mind not only understand human responsibilities, but also understand their position and role in the universe; people with this state of affairs have more than just "righteousness" in their behavior, but "sky". The life of people in this state is the most meaningful life.

The villain is often a utilitarian person. Such a person is capable and competent, depending on how you use it. So we use the villain, but we must guard against the villain. You must give him a name and a profit. In the past, our cadres were mainly promoted and appointed, which made it easy for the villain to come to the top-everyone is willing to listen to flattery, which is also human nature. Later, in democratic elections, flattery and flattery could not be promoted, and the superiors could hear the real voice. When you are a leader, you must always be vigilant about your villain's heart, and you must guard against the villain. People's thoughts are changing, and the devil is tempting at every intersection. If the leadership loses this vigilance, it is very dangerous.



Long song when crying: Old mother, go away!

2013-12-09 19:21







现在回想起来,她这种善良和悲悯可能与她幼年的富裕与出嫁后的贫困引发的感悟有关。我妈妈的亲弟弟,我的老舅舅,因为家庭成分高终身未娶,他的那个“家”是半间土坯房,只有二尺见方的小窗子,屋里又黑又潮湿,满屋子刺鼻的异味。这个当年的富农子弟解放后比贫农更贫农,他常常瘸着一条腿走三里路,到我家讨吃的。我妈妈从不厌弃她的穷弟弟,每次都偷偷地给他带走吃的或衣物。老舅有文化,记忆中的第一首儿歌就是他教我的:“谁会飞?鸟会飞。鸟儿怎样飞?张开翅膀满天飞,飞呀飞……” 我的舅舅和妈妈的经历,或许就是这个时代富人与穷人的命运?所以我坚定地选择了走共同富裕的道路,建设大午城就是我们实现共同富裕的中期目标。

































Long song when crying: Old mother, go away!

My mother is gone and walked very peacefully. Yesterday at noon, my mother seemed to have fallen asleep when she was infusion, and she didn't breathe. About an hour later, my brother and I sorted out the shrouds for her and modified her face. I looked at my mother ’s eyelids and found that my mother ’s pupils hadn’t dilated, and her eyes were still dark and black. She was still so divine ... Not to say that the person died, the pupils would Is it scattered?

My mother was born in Mazhuang Village, Sanlidi, north of Langwuzhuang, and was born into a wealthy upper-middle family. She lost her mother at the age of three. Although the family is rich, she married a poor family, and my father's family is poor. So when she came to our house, she lived in poverty and hardships, and fought against fate all her life.

The old mother has faith in her life. I will eat Zhai and read Buddhism all my life. After she couldn't move, she still reminded her daughter-in-law and others to go to incense on the first and the fifteenth days. She believes that good people have good rewards, and she teaches us to "believe in the world and tread on the ground in the aisle." She educated us that “being a good person is difficult, and being a good person must be a good person; being a good person is difficult, and being a good person must be a good thing”. Three years ago, I specially built a Buddhist monastery for her, which is now the Taiwu State College.

Dawuguo College

My old mother is a kind person. She has always done good things since I remembered. I remember that around 1962, when there was a famine, every family could not eat a full meal, but when they met those Henan people with a very heavy accent to beg, my mother always gave them half a bowl of noodle soup and took out a small piece of glutinous food. I didn't understand it at the time. I said that we were not full, why did we give the meal to outsiders? My mother said: They are bitter than us, we eat less, and may save a person. When I adopted orphans in the midday school, my mother was very supportive. She and my dad supported several orphans with rubbish. She often told me that she earned more points for everyone, and don't take money too seriously.

In retrospect, her kindness and compassion may be related to her childhood prosperity and sentiment caused by poverty after marriage. My mother ’s younger brother, my old uncle, had never married since his family had a high family composition. His “home” was a half-sized adobe room with only two square feet of small windows. The room was dark and damp, full of thorns. Nose odor. After the liberation of the rich peasant boy, he was even poorer than the poor peasant. He often walked three miles with one leg lame and went to my house to beg for food. My mother never loathes her poor brother and secretly takes away food or clothing from him every time. The old uncle has a culture, and the first nursery song in his memory is what he taught me: "Who can fly? Birds can fly. How do birds fly? With wings spread all over the sky, fly and fly ..." My uncle and mother's experience Perhaps it is the fate of the rich and the poor in this era? Therefore, I firmly chose to take the path of common prosperity. Building the midday city is our mid-term goal of achieving common prosperity.

Middle-aged parents

My mother is virtuous and full of wisdom. In the memory, she had quarreled and quarreled with her father. She knew everything and was very kind to her father. Dad was a party member in 1938. She supported Dad's resistance against Japan. To this end, she was thrown into the river by the "pseudo-big township" (the township government during the Japanese-puppet era), when she was hugging my elder sister. The adobe room of my house was blown up by the Japanese with two grenades. Grandpa was captured by the Japanese puppet army. My mother borrowed more than 20 pieces of ocean from her family to redeem grandpa. But in the war of liberation, my father was ordered to go south with the county brigade, but my mother did not agree with her life and death, and no longer let my father contact the organization. Perhaps it was because his father was handsome, not at ease, and worried about going back and forth; perhaps he did not want the Chinese to fight the Chinese; maybe they still had much to say in this war. In all the sports, they had fierce quarrels. Their fights and cold wars were almost the norm in life. In the end, it was mother who prevailed, and father succumbed, but he obeyed. In the land reform in 1948, my family divided the land, but the landlord's food was divided. At night, my mother asked my father to send it back to others. She later said to us: Our family is poor because your grandfather gambled and lost all his family property. The landlord's food is grown by others, and he cannot be arrogant. I'm sure it's because of the integrity of my mother and the hard work of my father. In 1958, we not only had land and ox carts, but also lived a life of food and clothing. But the Great Leap came in, and my father was reluctant to join the club and lost his party membership.

Daddy was "regulated" by his mother all his life, but he was persuasive and he was full of attachment to his mother. A few days ago, my mother was seriously ill. He repeatedly asked us to push the wheelchair to the mother's bed and held her hand for a long time. For several nights in a row, he reminded the guardians: "Move her and see if you are still angry?" After his mother left, he didn't say a word anymore, and there seemed to be no pain or sorrow.

Parents before illness

My mother is very kind. She never had a birthday herself, she said she didn't know when it was. In fact, she knew that she had told my wife that she was born on August 16th, and she did not want to advertise herself. But my dad's birthday, our brother's birthday, and the birthdays of her five grandchildren, I remember very clearly, and I was thinking about giving it to everyone. My father's 66th birthday, she held a big deal. November 10th this year is my father's 94th birthday. She also happily watched us celebrate my father's birthday.

My parents and I (2008)

My mother is very strong. She told us not to cause trouble, but there is nothing to be afraid of. She makes our brother strong. In 2003, our three brothers were jailed together. The old mother sat at the door of the company every day, looking forward to our return home. People in the company commute to work as usual, and no one sees her weeping, but I believe her strength is supported. A reporter once wrote that she knelt down for 158 days, knelt in the yard in the middle of the night, shouted to the gods and God, her tears shed in the night. How much tears are flowing, who knows? In front of the gods, she is the weak, and in life she is the strong. Four years ago, my mother was seriously ill and Xushui County Hospital did not accept it. The caretaker sent it to Baoding Provincial Hospital. Later, I found the dean and finally accepted it. After returning from the hospital, she survived another four years. In the past four years, how many times were critically ill, and the doctor asked for future things, but the old mother stood up firmly. Her vitality is tenacious, you can't see her pain, you can't hear her moan, and she hasn't seen a tear in her death. Medical staff said: The old man is too strong!

Last night, I called out at the memorial service: Old mother, go slowly. Today, your three sons, three daughters-in-law, and five grandchildren are with you to take you on a journey. There are also your grandchildren, granddaughter, relatives of the old grandson's family, and relatives of your natal family. The cadres of Dawu Group are here to send you. Old mother, you go slowly!

Dawu Group has the credit of the old mother today ...

According to rural customs, the old man died and parked for three days before he was buried. Respecting the old mother's wishes, without setting up a hall or making publicity, he was buried in the earth that night.

Long song cry! Today, my mother hasn't gone far, the road to heaven is not easy, old mother, you go well ...

This article is only a sacrifice.

Sun Dawu

December 9, 2013

Attachment: Old mother motto:

There are only days that can't go up, and there are no mountains that can't go.

My heart is flat, higher than the sky!

Faithful and faithful, stepping on the aisle.

The gentleman's turn is light and the sweetheart's turn is sweet.

Pigs arched forward, chickens planed back, and people ate food.

Would rather watch the thief get beaten than watch the thief eat meat.

There are gods in the sky, gods on the ground, and gods in three feet.

It is reasonable to travel all over the world.

Attachment: Eulogy of Dawu Group:

After 96 springs and autumns, you have gone away. For almost a century, you have experienced, embraced, fought, and accepted. You have tasted and experienced all the suffering and happiness in the world. You are generous and fulfilled. You are gone ...

You are a kind and great mother. You have raised three good sons. Under your influence, your sons are hardworking, brave and kind, leading the healthy and orderly development of the enterprise. This is your pride. You take your pride, you are gone ...

You are a great mother with perseverance and courage. In the incident of 2003, your three sons were sentenced to imprisonment. In the face of various journalists, you never shed a tear. You say you have a deep heart, and your sons are doing good things with the big guy. It is you who support all the midday people, and you give the midday people strength. And in the middle of the night, you kneel in the courtyard and tears flow.

You are a great mother full of wisdom, and your famous sayings have been sung by generations of Dawu people. Faced with difficulties, you said, "There are only heavens that can't go, there are no mountains that can't pass. The heart is flat, higher than the sky!" To do good, you say, "There is a god in heaven, there is a god on earth, and there is a god in three feet."

You are gone, ordinary and great old man. Your life is full of hardships and glory. You are Dawuren's eternal spiritual wealth, and Dawuren will always miss you!

Rest in peace, Dawuren's great mother!

May you go all the way!



2003年5月27日,河北大午农牧集团董事长孙大午以“涉嫌非法吸收公众存款罪”为由被河北省徐水县公安局拘捕。孙大午被捕后,得到了国内外经济学界、法学界和新闻界空前一致的强烈声援。2003年10月30日,孙大午被当地法院判处有期徒刑三年,缓刑四年。他选择不再上诉,表示自己“无罪,但服法”,并于当年11月1日出狱回家。 庭审当场,孙大午两次落泪。 应《绿公司》编辑部之邀,孙大午特别撰文回忆六年前法庭上的心路历程,并以此为由头,发表自己对“英雄”话题的见解。


六年前,我在法庭上两次流泪。 开庭前,我本来做了妥协,同意在法庭上保持沉默。但当举证人出示大午集团的“借据”,认定其为非法集资的“存款凭证”时,我忍不住说道:“我打的是借条,不是存款条,大家难道都不识字吗?”



此前的庭审中,检察长曾说:“不能因为你孙大午道德高尚就不审判你,不能因为你为人正派就不处罚你。我们是按法律办事,不是按道德办事……”我觉得很荒唐,因为他们是在用法律审判道德。我是学过法律的,法律是道德的底线,立法的目的是保护讲道德的人,打击不讲道德的人,可恰恰我做的道德的事情,受到了法律的打击,叫人联想起印度电影《流浪者》里的对白: 法官:“法律不承认良心”。





直到今天,我都不认为自己是个真正造福一方百姓的英雄,我只是一名建设者。 我知道自己做的事,也总想夹着尾巴做人。可到一定程度夹不住了,不是自己想翘尾巴,不是我有多么高傲,而是我感觉自己像一只司晨的公鸡,天一亮,就要打鸣,这是公鸡的职责,但是主人想睡懒觉,你一打鸣,惊醒了他的美梦,他就不高兴,就想杀掉你,吃肉。本来公鸡一叫,太阳就可以出来,可人们要想睡懒觉,家里就不需要公鸡,所以势必要杀掉。 有时我会想,倘若这个世界一定要杀掉公鸡,我能不能做一条狗?我们这条东方巨龙好比是一头睡狮,睡梦犹酣,那我就做一条狗,给这头睡狮看门站岗,竖着耳朵,睁着眼睛,等待主人睡醒,行不行?


真正的英雄,是为了理想,可以而且能够做出巨大自我牺牲的人。 所谓英雄,英是英明,是理性,是判断,是选择;雄是雄壮,是力量,是实践,是承担。英是义,雄是力。英雄就是义和力的结合。英雄是为义献身的人,为自己群体的价值观做出牺牲的人。这种牺牲具有悲壮色彩,轻者坐牢,重者就义。有些英雄慷慨一时,这很容易做到,可是我更崇拜从容就义的英雄。慷慨一时易,从容就义难。但是人们常常把慷慨一时者视为英雄。 英雄应该是不朽的,英雄是神,不是人。通情达理为人,尽忠赴义成神。释加牟尼、孔子不是英雄,只能说是哲学家,而甘地、布鲁诺是英雄。













I will do the things that I have identified, and I will carry them to the end of the identified path.

On May 27, 2003, Sun Dawu, chairman of Hebei Dawu Agriculture and Animal Husbandry Group, was arrested by the Xushui County Public Security Bureau of Hebei Province on the grounds of “suspicion of illegally absorbing public deposits”. After Sun Dawu's arrest, he received unprecedented strong solidarity from the domestic and foreign economics, law and press circles. On October 30, 2003, Sun Dawu was sentenced by the local court to three years in prison and four years suspended. He chose not to appeal, saying he was "innocent, but served the law", and was sent back to prison on November 1 of that year.

On the spot, Sun Dawu wept twice.

At the invitation of the "Green Company" editorial department, Sun Dawu wrote a special article to recall the mental journey in the court six years ago, and on this basis, published his own views on the topic of "heroes".

Not allowed to roar, can I be a dog?

Six years ago, I wept twice in court.

Before the court, I had made a compromise and agreed to remain silent in the court. But when the witnesses presented Dawu Group's "debit note" and found it to be a "deposit certificate" for illegal fund-raising, I couldn't help but say: "I'm making a debit note, not a deposit note, don't everyone read it?" At this time the Attorney General snapped up: "Sun Dawu! You are still talking! You need to know that your wife is arrested at large, your two younger brothers are still in the detention center, and there are two more than 80-year-olds in your family ..." Hear this When we talked, I wept. Ruthlessness may not be a real hero, I agree with this sentence.

Tears for the second time, when my team of lawyers defended me. They surveyed many villagers, and was surprised that the people embraced an entrepreneur so widely. They told me in the court, "Use the Criminal Law to destroy an excellent private enterprise, destroy a high-quality enterprise without any record of dishonesty, and without any social problems. It is not the purpose of legislation. If you must use the law to try, Punishing such enterprises can only show that there is a problem with the law! "At that time, I was emotional, I heard the voices of the people, and felt the support of my parents and fellow citizens.

In the previous court trial, the Prosecutor General once said: "You cannot judge you because of Sun Dawu's noble morals, and not punish you because you are upright. We are acting according to the law, not morally ..." I think it is ridiculous. Because they are using the law to judge morality. I have studied the law, and the law is the bottom line of morality. The purpose of legislation is to protect moralists and fight against non-ethical people. But it is precisely the moral things I do that have been hit by the law, which reminds people of India. Dialogue in the movie "Rover": Judge: "The law does not recognize conscience".

Lida: "Mr. Judge, so conscience does not recognize the law." I believe many people at that time saw my face crying, maybe also saw my tears, but no one heard my crying. That is not crying, crying is sound, crying is choking, I am crying silently, but not crying, I am crying silently. It was a depressing, sad emotion that was hard to describe.

In the moment of tears in the courtroom, I think the best and the worst people in the world are in prison. There is nothing terrible about the prison. The prison is also a place where people go. I believe that many things are good or bad. People are often not autonomous. Sometimes you want to be a good person but you can't do it. Sometimes a bad person wants to be a good person and you can't do it. For example, many death row inmates in prison want to be good people, and fall into prison, feeling that fate is playing with them, not their human nature. Deng Xiaoping said, "A good system can make bad people good, and a bad system can make good people bad." I believe this sentence.

I was not desperate at the time, but felt a strength. I have never been desperate. The principle of my worship is right and wrong, regardless of success or failure, "Although there are thousands of people, I will go forward". When I was young, I was stubborn. Others said I was a cow. The word "noon" came out. I said that this is not a compliment to me, nor a disparagement to me, but a description of my character. I will do the things that I have identified, and I will carry them to the end of the identified path.

Until today, I don’t think of myself as a hero who really benefits one side of the people. I am just a builder.

I know what I do, and I always want to be a man with a tail in my head. But I can’t catch it to a certain extent. It ’s not that I want to tilt my tail, not how proud I am, but that I feel like a rooster from Si Chen. It ’s the responsibility of the rooster, but the master thinks Lazy sleep, as soon as you croak and wake up his sweet dream, he is not happy and wants to kill you and eat meat. As soon as the rooster crows, the sun can come out, but people do not need a rooster at home if they want to sleep lazy, so they must kill it. Sometimes I think, if the world must kill the cock, can I be a dog? Our eastern dragon is like a sleeping lion, with a sound sleep, then I will be a dog, and watch the sleeping lion stand guard, standing ears, eyes open, waiting for the master to wake up, will it work?

The hero's "righteousness and strength", "breaking and standing"

True heroes are people who can and can make huge self-sacrifice for ideals. The so-called hero, English is wise, rational, judgment, choice; male is majestic, is strength, is practice, is commitment. English is righteousness, force is power. A hero is a combination of righteousness and power. Heroes are people who devote themselves to righteousness and who sacrifice for the values of their own group. This kind of sacrifice has a tragic color, and the prisoner whoever is the lightest is righteous. Some heroes are generous, which is easy to do, but I adore heroes who are calm and righteous. Generosity is easy, but calmness is difficult. But people often regard generosity as heroes.

Heroes should be immortal. Heroes are gods, not humans. Be reasonable, be loyal and be a god. Shakyamuni and Confucius are not heroes, only philosophers, while Gandhi and Bruno are heroes.

Originally, compromise is a virtue, forgiveness of good versus evil, and concession of evil against good. However, when you compromise for a while, people can forgive you, and for compromise I, people will usually not treat you as a hero. That is to say, the wise man teaches this society with a gesture of compromise, but neither will become a hero. Heroes should have a tragic color, knowing that they can't do it. A hero is someone who consciously chooses a difficult path.

Qin Shihuang is a hero, and Jing Ke is also a hero. Both opposing sides can be called heroes. Each group has heroes that they recognize, because the heroes of each group represent the interests and right and wrong of his group, not those of universal value. Therefore, we usually talk about national heroes and group heroes, not world heroes, which are hard to see. A world that does not require heroes may be a peaceful world; a nation that does not require heroes must be a fallen or fallen nation. Fan Li and Zhang Liang in history can be regarded as great heroes, because their purpose is to rest and fight for peace, not to think of themselves as big officials. Chairman Mao said that if you don’t break, you won’t stand. Heroes should be able to break big, but big breaks are easy to break. Breaking but not standing, is still a narrower hero; being able to break the imagination, but not standing, the ideals are not realized, is also a big hero, a tragic hero; talents who can break the standing, breaking the big standing are real big heroes, such as Washington , War is a hero, and governance is also a hero. But since ancient times, too few people have been able to break through.

Don't be a “grieving hero”, don’t be a “hero”

If people want to accomplish one thing, especially the larger ones, they must endure loneliness and endure indifference, and they must be able to bear hardships. Responsibility is easy to complain and there are many people who can endure hardships, but few people do not complain. People often complain that they are aggrieved, complain that others do not understand, and those who are prone to complain can't do big things, they can't be heroes. It is hard to be able to complain.

I think it is best to be able to "report grievance directly" and "repay morality". But if there is no such environment, tolerance is necessary. When I thought of Jesus being nailed to the cross, he begged people for saliva, but someone handed him a rag and dipped in salt water. Jesus looked at the sky with compassion and said, "Forgive them, they don't know what they are doing."

The first sentence of the first chapter of Dao De Jing, people all understand it as "Dao Ke Dao, very Dao", Laozi's earliest article actually has no punctuation, I understand this sentence as: "Dao Ke, Dao Fei, Chang Dao" Similar to yes or no, yes or no, nothing is absolutely necessary. So when you can't complain directly, you must recognize this sentence. Heroes should have no complaints or regrets.

The hero will not retreat in the face of any difficulties, but after success, he will walk away with interest, choose to fade out, and let others go noisy. Heroes must learn to quit silently and must endure grievances, misunderstandings, loneliness and loneliness.

Some heroes become "heroes" after success. Chairman Mao said that we were not knocked down in front of the enemy ’s artillery fire, but we were defeated in front of the enemy ’s sugar-coated shells. Heroes are sad about beauty, and heroes are sad about power and money. When a hero changes, it cannot be said that he was a pseudo-hero at the beginning, but after becoming a hero, he did not think clearly about what he would do after he had fame, profit, money, and power.

I said that the ideal of man is not to be an official, not to make money, or to be a hero, but what to do after being an official, how to use it when you have money, and what to do after you become a hero. The hero is not a rest. After the hero's reputation is obtained, it does not stop abruptly. Only by virtue, meritorious deeds, and eloquence can the reputation be passed down to be a lasting hero.

Go well!














































——宗凤鸣 孙大午



























































思无可思,欲无可欲。 虞姬轻生,霸王小气。


但闻姜尚,九叩为师。 釜山之巅,和合相济。




《调寄木槿花  敬儒公园雪后有感》













































默默地听 默默,悄悄地看 悄悄!





《中秋 戏作》

























































































Sun Dawu reading his poem Motherland to Jiang Ping

                      Motherland, I've got too many complaints of you

Motherland, I’ve got too many complaints of you
Don’t blame me for that.
Because your ugliness 
Just stands for me.

Motherland, I’ve got too many complaints of you
Don’t blame me for that.
Because I’m a filial son to you
You can by all means torture me.

Motherland, I'v got too many complaints of you
Don’t blame me for that.
Because I know of you
So you can face off me.

                                        Written by  Sun Dawu  while in prison (2003)

This is a literal translation into English 


                                             Jiang Ping

"Civil Law" was enacted in 1986 and now has a history of more than twenty years. I think the biggest advantage of "civil law" is that we had to develop the provisions of civil rights, but also they were enumerated in detail through "civil law". So, when a foreign scholar commented that China's "Civil Law" is the Chinese national recognition of the Declaration of civil rights for citizens, I think we can say that. The core of civil rights is by the spirit where one is equal and one is free. Both have always been the core of the civil power, or that which is the essence of most civil law.

Jiang Ping  江平








This is Sun's poem of 18 generations of the Han Dynasty. It began with a peasant uprising led by Liu Bang. The Han Dynasty (漢朝) certainly exceeded that of the Qin, but the Han eventually fell leading to disarray for nearly four centuries. It collapsed from both internal corruption which contributed to over taxation of peasants on smaller parcels of land and external rebellion.

Presently, though, the dynasty of the CPC of the PRC has lasted more than three generations from its inception in 1921 which is longer than the Qin (秦朝). It is based on Russian socialism with Chinese characteristics of one country, two systems. Dare I publish posthumously my Chinese poem of five lines on the CPC Dynasty (中国共朝)?



5月27日 16:31 来自 iPhone客户端










牵挂 压抑

恐惧 焦虑




盼望着 你平安归来

等待着 你早出囹圄

想象着 你黑夜中怎样用黑色的眼睛寻找光明

阴霾里 你如何用如炬的智慧叩问公理


坚信你不会倒下 你顶天立地



























And so you go home

Waiting for you

Leaves will not fall

Waiting for you

Flowers will not refuse

In rainy season

You leave quietly without saying a word

Five months of being crushed

Care about

Fear anxiety

I can't hear the high-pitched melody of the school song

Day is dead like night

The night is horrified like a nightmare

Looking forward to your return

Waiting for you to get out of bed early

Imagine how you look for light with black eyes in the dark

In the haze, how can you use a torch of wisdom to ask axioms

We firmly believe that you have reef strength

Firmly believe that you will not fall down

But I didn't expect you to have an ocean-like broadness

For the gray-haired parents

For the brothers in trouble

For the group's ships

For the picture of Sinchon

For the suffering of farmers

For the ideal building

You took the charge of humiliation

Does anyone understand why your bitter tears soaked the red vest

Naive people can die with great force

Mature people can live humiliatingly

Finally the clouds spread out and the sun spread over the earth

You're back

Wei An's figure warmed the hearts

You're back

Persistent footsteps sounded the roar of the machine

You're back

Your tears wet our eyes

Holding a bunch of flowers

For the once barren past

Fire a firecracker

For the revival of the factory

Beat happy gongs

For the flying school flag

Yesterday ’s glory continues today

Tomorrow's sun rises from here

On the seventeenth anniversary of Sun's arrest




4月16日 15:26 来自 iPhone客户端

Sun Dawu
April 16 15:26 From the iPhone client
Song of the Great Wuliangye! (Five Grain Liquor)

好酒 好酒 好酒!

Song of Dawuliangye

Sun's house wine is from Taihang, Langzhuang at the foot of Busan.

Tao Yan dreams of cooking smoke, drunk grain and liquid drunk urban and rural areas.

Pure grains are brewed without fake wine, and the wine tasting is long-lasting.

The mellow and sweet entrance is good, and friends and family sing together.

Dawuliangye drunk in urban and rural areas
Dawuliangye drunk in urban and rural areas

The woman drank the red powder, and the man drank it.

After drinking our wine, ventilate up and down without coughing.

After drinking our wine, nourishing yin and aphrodisiac does not smell.

After drinking our wine, one dare to go out to kill.

After drinking our wine, I met the emperor and kowtowed.

One four seven three six nine, nine nine and one go with me.

Good wine  Good wine   Good wine!



D. Carlton Rossi  copyright 2016-2021


                                  The Second Annual Sun Conference
                                               (October 14, 2016)

The Importance of Sun Dawu

Represents moral integrity based on Confucian values

Expresses views on entrepreneurship to international audience

Characterizes rise and emergence of entrepreneurial class

Founds schools which advance education in the countryside

Influences evolution of property and private financing law

Establishes successful model of ethical based capitalism

Promotes business model of constitutional entrepreneurship

Favours Republican style of governance in local matters

Holds democratic elections at the village level on regular basis

Supports freedom of religion by welcoming Buddhist monastery

Builds massive hospital to meet health needs of region

Advances archaeological studies where Huangdi unified totem 


D. Carlton Rossi



Sun Dawu's Speeches

      孙大午:公司管理权是公权力还是私权力?     2017-03-04

    农民卖地,谁错了?     2017-02-11

    大午集团监事长孙大午在子公司年终表彰大会上的发言     2017-02-11


    今天我们不聊信任 只谈职责     2016-11-23

    社会是不死的企业,我要把企业变成不死的社会     2016-09-30

    队伍建设、组织建设和制度建设     2016-09-14

    制度的产生就是博弈的过程     2016-09-02

    五粮液凭什么欺负大午粮液?     2016-08-10

    “人心”就是企业文化     2016-07-28

    企业“搭班子”就是建“议会”     2016-07-28

    管理的更高境界是释放     2016-07-28

    情义管理与基业长青     2016-06-23

    职责所在,与信任无关     2016-05-11

    劳动创造财富?中美生猪价格为何相差悬殊?     2016-05-11


    领导的基本功——在大午集团新春培训会上的讲话(上)     2016-05-11

    谁是最幸福的人——在温泉表彰大会上的发言     2016-05-11

    监事长孙大午在元旦运动会上的讲话     2016-01-09

    劳动力成本很高吗?     2015-12-1


Sun Dawu: the company is the power of public power or private power? 2017-03-04

Farmers sell land, who is wrong? 2017-02-11

Speech by Sun Dayu, Director of the Board of Directors of the Board of Directors, at the end of the year

Speech by Sun Dawyu, Director of the Board of Directors of the Board of Directors, at the Second World Sun Clan Friendship Conference 2016-11-23

Today we do not talk about trust 2016-11-23

Society is an immortal business, I want to turn the enterprise into an undead society 2016-09-30

Team building, organization construction and system construction

The system is the process of the game 2016-09-02

Wuliangye what bullying lunch liquid? 2016-08-10

"People" is the corporate culture 2016-07-28

Enterprise "take the team" is to build "Parliament" 2016-07-28

The higher level of management is released 2016-07-28

Friendship Management and Foundation Evergreen 2016-06-23

Responsibility has nothing to do with trust 2016-05-11

Labor to create wealth. Why is there a price difference between China and the United States?            2016-05-11

Management to re-research and development, quality is life - in the afternoon session of the Spring Festival training session 2016-05-11

The Basic Skills of Leadership - Speech at the New Year 's Training Session in the New Year Group (Part.) 2016-05-11

Who is the happiest person - Speech at the Spa Awards Conference 2016-05-11

Speech by Sun Tianwu, Director of the Board, at the New Year 's Day Games

Is the labor cost high? 2015-12-1

google translate



                           Private democratic voting at the Dawu Group

                    There have been six democratic elections

                                        from 2004 to 2016


Sun Dawu's Speeches

    孙大午:希望撞开美国面签制度的“柏林墙”     2015-02-07

    监事长孙大午在元旦运动会上的致词     2015-01-16

    农村问题就是土地问题     2015-01-16

    企业治理贵在确权     2015-01-16

    不能以商业的心态办实业     2015-01-16

    希望撞开美国面签制度的“柏林墙”     2015-01-16

    监事长在人民大学讲课答问     2014-12-13

    不干净的钱是催命小鬼     2014-10-08

    悼念老爸爸     2014-10-08

    老爸爸答记者问     2014-10-08

    孙家过年     2014-10-08

    以诚信凝聚人心 以善举回报社会     2014-10-08

    工作中的沟通技巧     2014-10-08

    土地非法,我们无路可走     2014-10-08

    共有制是社会常态     2014-10-08

    民营企业家生存启示录——孙大午、乔木谈民企求发展之道     2014-10-08

    “用心”与“用脑”哪个境界高?     2014-10-08

    走得快与走得远     2014-10-08

    合众人之私,以成一人之公     2014-10-08

    建立宗祠,续接家族文化     2014-10-08


Sun Dawu: hope to break the US face sign system "Berlin Wall" 2015-02-07

Supervisor of the Board of Directors Sun Dazhu at the New Year 's Day Games 2015-01-16

Rural problem is land problem 2015-01-16

Corporate governance is in your right

Can not do business in the mindset 2015-01-16

Hope to break the US face sign system "Berlin Wall" 2015-01-16

Supervisor lectures at Renmin University of China

Unclean money is a reminder of the devil 2014-10-08

Mourn the old father 2014-10-08

Old father of a reporter asked 2014-10-08
Sun New Year 2014-10-08

Honesty and Concentration to Promote the Society with Good Faith

Communication skills at work 2014-10-08

Land is illegal, we have no way to go 2014-10-08

Common system is social normal 2014-10-08

The Enlightenment of Private Entrepreneurs - Sun Da - wu, Arsenal Talking about the Development of Private Enterprises 2014-10-08

"Intentions" or "with the brain" which state is higher? 2014-10-08

Go fast and go far 2014-10-08

All the people of private, to become one of the people 2014-10-08

The establishment of the ancestral hall, continued to join the family culture

     为什么说“洪洞县里无好人”     2014-10-08

Why do you say "Hongdong County has no good people" 2014-10-08



                                                          Dajue Temple

                 Sun Dawu:  I believe in Heaven



April 5, 2011, Tuesday, the Tomb Sweeping Festival


On this special day, after making sacrifice to our ancestors, my two brothers and I are charged with emotions and memories that come flooding back. The greatest consolation, if any, for me in over 20 years of managing business is that my parents are still healthy and that we brothers are still on good terms. My mother is 93 years old and my father 91. We three brothers unite together to fight for the prosperity of the Dawu Group.

On the third day of the Spring Festival, we three brothers made an appointment to make sacrifice to our ancestors. When seeing some families with no harmonious relationship between family members around us who were burning paper money (paper made to resemble money and burned as an offering to the dead) to make sacrifice to their ancestors at the different places of the tomb, I was seized with the sensation of being so lucky. I feel no sorrow for my parents and all my ancestors. So I dig out an essay written at that time.

On the third day of the Spring Festival, it is a custom for the three brothers to visit tombs and make sacrifice to our ancestors.We fire firecrackers and burn paper so that our grandparents no longer feel loneliness, hoping they can bless their sons with longevity, and their grandsons with robust business. My parents who are than more than ninety years old are still explaining to us what do in life, work and marriage.

I am getting older. I am fifty-seven years old. I look back in a hurry, finding that my life is mainly made of three parts: schooling, army service and creating a private enterprise. Hurry or not hurry? With the change of the seasons, we lament the fleeting time. Heaven has its own course, and it is no use rushing.

There are some people who are responsible for running a country for its peace and stability, and there is no need to ask of them too much. My obligation is to self-regulate the family. I hope my ancestors can realize this.



I Believe in Heaven

Many people think of themselves as entrepreneurs, but, in fact, it is not a true story. What we can learn from ’Built to Last’ is that the life span of an enterprise should be very long, even longer than the life of a person. If an enterprise lasts only for two or three years or maybe longer, five or seven years, and then passes away peacefully, it cannot be an everlasting enterprise, let alone a real enterprise. The leaders of enterprises usually retire in a decade, two decades or several decades.  They may retire in even a shorter time of several years. If when the leaders are in their positions and the enterprises are in prosperous and sustainable states with qualified successors then we can say they share a resemblance to entrepreneurs. We can consider them to be entrepreneurs.

The entrepreneurs in western countries are on a steadfast track by going forward step-by-step with great persistence. Several generations continue to run the same brand. In western countries, the entrepreneurs are even above the politicians for they are not only the creators of material wealth, researchers of new science and technology, but also the makers of spiritual wealth and the guide of values. Only such entrepreneurs can live up to the name of entrepreneurs.

On the contrary, some Chinese enterprises, when they are in their prime are full of vigour; but in declining periods they collapse and they collapse in a minute. For example, Mengniu, a dairy enterprise in China, is developing as fast as a rocket. We should twice think about this system of development. I am fond of the sustainable enterprises which can develop steadfastly step-by- step instead of achieving all in an action.  They should continue with the past and open up the future.  In my opinion, their leaders are real entrepreneurs and their businesses are real enterprises.


Talking about the entrepreneurs’ belief, we do have to discuss their values

It is a common value held by the people that the faster you make money, the more money you can make and the better it will be. In fact, we should possess deep values with more profound cultural foundation, such as the values which are popular in history or “complying with morals instead of the emperor”. “A man with noble characteristics who loves money should make it in an honorable way” This means we dare not make or gain whatever money there is. A society with morality, but in straightened and humble circumstances is distained and rejected; a society with no morality, but riches and honor is also spurned.  My heart is filled with these ideas.

There is a typical example in history. Wuzixu was a famous person in the Spring and Autumn Periods whose father and elder were killed by the king. So he made great effort to avenge his family by helping another state. He holds the idea of taking revenge his whole life. He is a typical example of those who have values, but no world outlook, possesses foresight but lacks superior judgment. If you are conscientious enough you can turn to some history books to get a better understanding of his life and ways of dealing with people and matters.

The so-called state of having foresight but no superior judgment means that you have caught sight of the future, but can take no implicit or definite actions to move towards it. Sometimes, it is the same case with me. As for me, I know the trend of the future, but have no idea about what I should do at present.

So the proverb, living in the present is easier said but more difficult to put it into practice. If one has no foresight he definitely possesses no superior judgment to speak of.  No foresight, no world outlook. So the rich spend lavishly on grand banquets or other luxurious things. It is a confusion of values if you think that you can do whatever you like if you are rich enough.

I believe in the principle that a man with noble traits who loves money should make it by honorable means and have a small amount with a stable income and be in no hurry to make more money. The value of one’s life cannot fully be represented by success at a certain time or in one certain aspect. I am pursuing the ideal that the enterprise can be prolonged to be much longer and developed in such a sustainable way, or it can be filled with qualified successors and continue with the past and open up the future.

In fact, I am also not clear what my belief is. If any, that is the belief in Heaven. But I cannot determine its nature; neither can I depict it in a vivid way. Heaven is the sky. I believe in Heaven and the earth. As for other idols, they have never existed in my heart. I believe in the laws of the earth, Heaven and humans. Subconsciously, I can feel that Heaven has the special favor and arrangement for the universe and the human beings who are living under it.

We should take it as it comes by making our actions comply with the law of the Heaven. It is said in the Tao Te Ching, “Man follows the earth, the earth follows Heaven, Heaven follows natural laws, and natural laws follow the nature”. If we believe in the principle that the natural laws follow the nature, we had better not show too much aggressiveness.

A typical example is where winners become royal members but losers bandits. Because of the conversion of the strong and the weak, we can’t help asking whether the royal members, military and political leaders are born to be. Who can pass the possessions and riches and honor down to the next generation? “The good influence of men of virtue will not last more than five generations”.

We cannot keep the riches and honor forever. Only something refined, that is to say, something we believe in can be inherited. The morals can be handed down for more than ten generations in a family.



The Skills of Farming and Reading are Secondary


If people uphold the laws and follow the nature then life will slow down. Western countries have experienced the phase of working for only five or eight hours a day, and they continue to move forwards. For example, the workers can have a paid month in a year to refresh themselves so that the leaders of the enterprises can also relax themselves. How great it would be!

It has been 28 eight years since the Dawu Group was founded in 1985. Outsiders may think our development is too slow. But for me, I am always thinking whether it is too fast. Seventy percent of talent should run the enterprise so that my offspring still have thirty percent of the whole space to show their own excellence.

In fact, when I was 49 years old, or after some misfortunes happened to me in 2003, I retired. I have been doing some studies in archaeology, playing with my grandson, and enjoying my remaining years and the pleasure of the family life. Although I am willing to retire, it is not the same case with my heart.

My attention focuses on whether my children can grow up (to be excellent). It also focuses on whether the young leaders can be mature enough instead of worrying about the specific management and development of the enterprise. These are my priorities.

On every Sunday evening we hold a two-hour meeting of “the Group of Chinese Traditional Learning for the Youth”. We read the Analects of Confucius, Tao Te Ching, and Disciplines of the Children.  In this way we combine Chinese traditional learning with current affairs and cases of enterprises to inspire the young people to have a deep thought instead of a cramming method of learning. Only in this way can they think a lot, seeking the current values and world outlook. We have kept on with the activity for around two years.

Sometimes I also talk with some other entrepreneurs, my friends, about whether we are on the track or the road. “Track” and “Road” are quite different. Track moves in a circle, but the road goes straight forward. Usually heroes fall down on the road. A track includes a starting point and a point to return to as the end. Yet it is not as if I feel downcast or envy those heroes or successful figures so as to consider their actions as sour grapes.

Also, I am not disappointed the Dawu Group can not develop much bigger. In fact, sometimes I do worry about them for taking such risks. I know many entrepreneurs who make their enterprises much bigger by investing a lot, sometimes more than 10 billion or even 100 billion yuan. I really want to know from where their motives come. Now I still can go roller-skating, take care of my grandson, go swimming and learn English thus fully enjoying inner freedom and peace.

Confucianism and Taoism really have a deep influence on me. Personally speaking, Confucianism, Buddhism and Taoism should be connected with each other. The reason why Taoism is not as popular as Buddhism is that Buddhist thoughts are closely related to the ordinary people’s belief, advocating retribution for sin and rewards for good deeds. All common people believe this doctrine, “Virtue is its own reward; evil will lead to evil; when the time is due, evil is rewarded with evil; and good with good”.  These doctrines lead people to treat others kindly. There are tens of thousands of volumes of Buddhist scriptures, but few people read and understand them completely.

Confucianism is characterized by an invisible teaching which contains a certain sense of farming and reading intended for passing down from generation to generation within a family. The morality can be inherited by more than ten generations, farming and reading maybe fewer generations, poems and calligraphy may be even fewer and the riches and honor can only be handed down for no more than three generations.

Christianity offers people the chances to make confession, relieving pressure from the heart and morality. Islam allows people to call each other brothers who possess the sense of helping each other. But, as for Taoism, we have no Tao Jiao Ching, but Tao Te Ching.

There are more contents about the Tao, but less about ethics. So Tao Te Ching belongs to Heaven, full of mysteries. Where are virtues from? They are just the thought of participating in the society of Confucianism and the management thought of running enterprises.

In my opinion, as a result of fear, people are often prone to turn to their beliefs when they are in great trouble. In fact, in order to banish the fear from them, they pray to Buddha for help, burn paper money to make sacrifice to gods and donate money.

Of course, the best way to be free from fear is to be a good man and make confession when you do something wrong. Although I do not believe in Christianity, I still think the disciples making confession in front of God or a priest is a good way to exempt them from fear so that they won’t be afraid of death. At least, they are able to seek spiritual relief. I have experienced many nameless fears before, but I still refuse to pray to Buddha for help.

I still believe in Heaven and my own heart. Believing in Heaven is a home to which I can return. Believing in my heart will warn me not to turn against my conscience when doing something, but to have a clear conscience. Only in this way can I have a good appetite and a sound sleep.

A man should be in awe of something. We are always perplexed by something such as fate, so we have to believe in Heaven. If we only believe in ourselves, don’t we become Cao Cao (a character in Romance of Three Kingdoms) who would like to do something bad to others in case they may betray him later? There is a popular proverb in western society, ‘I have an old house, and both the wind and rain can go into it, but not the king’. Only in this kind of society can people have no fear.  However, our Confucianism stresses the sense of order and is not capable of exempting people from fear.


My Beauty and Sadness


As for me, the confusion, if any, is that although I have made the development guideline, “Development prioritized, not the profits; Common property ultimately sought”, my subordinate staff think themselves clear, and often play tricks. They do not understand me, considering me somewhat stereotyped, silly and stubborn. I have caught them twice tampering with products.

There is a food factory specializing in corn products within the Dawu Group, making the corn into ‘pearl rice’ (corn grits), and then selling them in Beijing. One bag of’ pearl rice’ weighs 25 kilograms which is written on the outside packaging bag.  In fact, only 24.75 kilograms’ pearl rice’ were included. So I asked the factory manager why one quarter kilogram” pearl rice” is missing. “Can’t we make more profits if we do it like this?  The whole market is the same. Taking loss into consideration, we cannot make the weight full”, the manager said.  I asked him to fill every bag with 25 kilograms rice including another 0.1 kilograms for possible loss of packaging. He promised he would do so.

A few days later, I went to the factory again, only to find that only 24.25 kilograms’ pearl rice’ was put into a bag instead of 24.75 kilograms without the brand of Dawu Group Farming and Husbandry Co. Ltd printed on the packaging bags. I was infuriatedAt that time, I, as the President of Dawu Group, dismissed him immediately.

Once, a manager of fertilizer company, who often went out with me to give a speech, solemnly swore,” I am a son of a farmer. If I adulterate fertilizer with some fake elements I will harm my father”. The irony was that it turned out he really did something bad to his father. The society is absurd. The implementation does not live up to the beautiful words. They are far from the same.


孙大午:我信仰上天      I Believe in Heaven

2011-06-09 11:56 作者:高菁阳来源:《管理学家》杂志 评论


孙大午 整理 《管理学家》记者 高菁阳






































们应该顺其自然,顺应天道而为。《道德经》说,人法地,地法天,天法道,道法自然。如果我们信仰道法自然,我们就不要过多地表现我们的强势—“胜者王侯败者贼。就是一种势。因为强弱在转化,王侯将相宁有种乎?谁的钱财能够传世,谁的富贵能够传世?君子之泽,五世而斩。富贵的东西不能留下,只有雅的东西能够传承,这个雅,恐怕就是信仰的东西。 道德传家,十代以上。






大午集团从1985年至今,已有28个年头。外面可能认为我们的发展速度很慢,可是我老觉得是不是发展的快了。十分才能使七分,留下三分给子孙。 实我在49岁,2003年出事以后,就退下来了。我在考古,含饴弄孙,享受家庭生活的愉悦。尽管我想退下来,但是心不能真正地退下来。我的关注点主要在我的孩子能否成长起来,这些年轻干部能否成熟起来,而不是纠结在具体的企业经营与发展。这是我的着力点。每个周日晚上,我们有两小时的青年国学小组学习会这项活动我们已经坚持了两年,我们读《论语》,读《道德经》,读《弟子规》,我们将传统的国学结合时政、结合企业案例来讨论,启迪发年轻人去思考,而不是填鸭式的说教。这样好让他们去思考,去寻求到正确的价值观和世界观。








们往往在最困难的时候容易去寻找自己的信仰,我想这是因为源于恐惧。求神拜佛、烧纸、捐献,其实都是为了免除恐惧。当然免除恐惧的最好办法就是要做好人,做错事要忏悔。尽管我不信基督教,但我依然觉得基督徒能够面对上帝忏悔,或者找神父忏悔,是一种缓解恐惧的方法,他们不会畏惧死亡,起码能够寻求精神上的解脱。 虽然经历过很多莫名其妙的恐惧,但我依然排斥求神拜佛。我还是信仰上天,信仰自己的内心。信仰上天,就有自己的归宿,信仰自己的内心,就是要不违背良心去做事情,问心无愧。这样才能吃得饱睡得着。











                      We Must Clarify our Own World



Sun Dawu is now living a leisurely life, as free as the clouds and wild cranes, but he still retains insightful views on current society. About six years ago, according to a special issue of Business Weekly  called The One Hundred Chinese Dreams, he had two wishes. He wished we could walk on the road ahead more steadfastly and that people were able to live together peacefully and harmoniously. At that time, he still held two positions as president of Hebei Dawu Group of Agri-Husbandry Co. Ltd and headmaster of Dawu Middle School. Now, as the supervisor of Dawu Group, he has been devoting most of his energy to archaeology in which he shows great interest. He chooses archaeology to clarify many unclear concepts. His purpose of getting to the root is to help us live in a society with a clear definition.


I was born in a village named Langwu at the east foot of Taihang Mountain. I founded the Dawu Group covering more than two million square meters. It lies to the west of the village, about 0.6 miles. It is almost an isolated community, in the charge of Xushui County Baoding City, so recently it has been given another name, ’Dawu City’ by the media. There lies the Fu mountain in the northwest of our county, and it is just like a reversed steel pot, so the local people call it Guoding Mountain (Guoding means reversed bottom of a pot). The legends about Fu Mountain had become one part of my life when I was a child. But not until 2004 did Fu Mountain arouse intense interest in me by accident. 

On November 8, 2004, I was invited to give a speech in Nankai University and visit its museum. I was so lucky that I was able to see the most valuable treasure, a piece of pottery dating back to the Yangshao Culture Pottery Period (characterized by painted pottery) about five or six thousand years ago. I was baffled why it was so precious. As far as I knew, there was a historical site of the Nanzhuantou tribe, about 10,000 years old in Xushui County which is famous for archaeology. There must be lots of historical relics with a longer history scattered among the people or buried deeply under the earth.

Later, I went to the Bureau for the Protection of the Historical Relics in Xushui County. Those pottery cauldrons with trestles and earthen bowls with red tops are the typical wares from Yanyshao Culture period to the Longshan Culture period, together with other remains of historical relics of various periods which consist of a series of evolving prehistorical culture. Much to my surprise, the Recordings of historical relics in Xushui County show that the Xuanyuan Yellow Emperor unified the totem with other tribes on Fu Mountain. Then I collected more materials to make it clearer. Similar records are also available. For example, the Chronicles of Five Emperors in Historical Records reads ‘Once, the Yellow Emperor chased Xunyu (an ancient northern nationality in China) in the north of China. After unifying the separated totems, the Yellow Emperor set up settlements around Zhuolu.  

Totems are usually made of pieces of bamboo, bones, or metal, divided into two parts and held by different people so as to be identified. The system of unifying totems which came into being before the invention of writing was used in some important events such as military, political activities as well as making sacrifices to ancestors etc.

In pre-historical times the Yellow Emperor annexed the regions under the control of the Yan Emperor, defeated Chiyou in Zhuolu, and then summoned other tribes to hold the conference of great fusion and unity on the Fu Mountain. The Yellow Emperor drew the shape of a dragon on a platform in the middle of the mountain in advance, and asked the other tribes to show the parts of the totems they had in order to collect all of them. After that the animals shown in various totems of different tribes and capable of flying in the sky, running on the ground, or swimming in the water become part of the shape of the dragon. Such is the story of drawing the dragon and unifying the totems. From then on the event paved the way for the fusion and unification of the Chinese nation and the commencement of the Chinese people’s worshipping of the dragon totem.

Of course, it is hard to draw a definite conclusion since this kind of way and form of unifying the totems is too old to confirm. However, is the Fu Mountain mentioned in historical record the same as the 260 meters high mountain located in Xushui County? We are living at a much later time so are unable to have a clear understanding of it.

In recent few years, I have been travelling among various provinces; such as Hebei, Henan, Shanxi and Shaanxi. I have spared no effort to examine ancient books and materials. Maybe it is difficult for outsiders to understand how excited I was when I found a broken stele with some words missing about the Yellow Emperor in a low hill named Cangu (a girl who raises silkworms) in Yi County, Hebei province. I am looking for the root! Will you have the courage to make friends with a person you know nothing about?  A country or a people should also be clear about its history. 

Results are attained after careful investigation.  They show that the five so-called Fu Mountains recorded in historical recordings  possess a name but no reality.  Since they have no name or reality they are unworthy of the title. However, the Fu mountain in Xushui county was named as Fu Mountain (the shape of a pot) by ancestors.  This is recorded by the ancient books which possess some stories about the Yellow Emperor and it spreads among local folk. So we know undoubtedly it is the only sacred land where the totem was unified.

The victorious Yellow Emperor did not make his totem as the only token, but drew a totem of the dragon to unify all the totems used by other tribes.  This gave the tribes enough political dignity and put an end to wars. To my mind, these kinds of of political wisdom and cultural spirits, the prototype of harmonious thought in ancient society, are the greatest contribution made by the Chinese nation to world civilization.



Is peaceful the pure morals 淋雨,

Spreads 沐 the world republican year!

by Sun Dawu 孙大午 孙大午:企业可走中庸之道
January 17, 2005

Enterprise Aims at the Mean

经历了2003年的事后,我觉得一个企业应该做慢一点,做稳一点。搞企业不要被撑死,也不要被饿死。我想把我的企业做稳,做成百年老店。 我看到现在成功的两个例子:一个是企业把钱放在一个口袋里,不搞股份制;另一个是把企业股份稀释,越稀释越大。这两条路我都探索过,但都觉得不适合。 那么,我能不能走一条把所有权与决策权分开,决策权与经营权分开的路呢?我觉得可以探索。我正在探索一个私营企业“君宪制”。 我想应该先把决策权与所有权分开,决策权应该由具有丰富经验的经理人来行使。因为在我这一代,有能力决策,但是到我儿孙那代可能就没有那么大的决策能 力了,如果他们将来参与决策,今天这儿盖个大楼,明天那儿投一笔资,那将非常可怕。然后是决策权与经营权分开,决策权不能干涉经营权。董事会就应该是独立 法人的联合体,独立法人自负盈亏,独立运作。“立宪”立在什么地方?我要求董事会的最大权限就是,当年的投资不能超过全集团的盈利总额加折旧。有人说你的 这个规定是不是太死,我认为不是,因为我要考虑固定资产投资:全集团赚了多少钱,当年可以投多少,最多可以把折旧加进去,绝对不可以借钱搞固定资产,我要 把它作为一个制度确定下来,或者是将来把它作为一个遗嘱定下来。这样我就能保证企业平稳地发展下去。   企业不妨“中庸”

谁都想把企业做得很大,可能我有些保守。我觉得人们有浮躁或者急速冒进的心理很不好。我的下属们报明年任务的时候,一个说200万,一个说 500万、700万,报上来我就拦腰砍一刀,不让你挣这么多。市场就是银行,咱们往里头存,少挣,怎么不可以呢?先稳定住客户才是最重要的。为什么这么着 急挣钱?我不是不想挣钱,我是考虑企业能够稳定发展,就是提倡利润的最佳化。我们企业的指导思想是不以盈利为目的,而是以发展为目标,以共同富裕为归宿。 企业经营19年了,除了2003年有亏损以外,大午集团这么多年没有亏损过,而且产品没有愁过销路,这是为什么呢?我曾处分过一个厂长,50斤的布袋装 49.5斤,他说不标大午集团。我说不标也不行,这样我就把厂长撤了,虽然现在他又回来了,但不再当厂长了。我说做买卖就要实实在在,我们的饲料,100 斤袋子,就得装100斤零半斤,最低也要多二两,我们企业就是这么做过来的。所以在2003年出那么大的事,老百姓没有来哄抢,也是跟一步一步扎实地走过 来有很大的关系。我们的集团是好人相聚,也是庸人相聚。“中庸”之道这个“庸”就是庸人,就是平常人干平常事,这就是人间正道,也是人间伟业。 私企不姓私 现在我越来越觉得私营企业不姓私,私营企业是一种生产经营形式。我的妻子在1986年时赚到1万元,那时候万元户很少,到第二年赚了10万元时买个保 险柜存起来,第三年上百万元时,就再也没有挣1万元时那么兴奋了,就考虑干点什么事。当时探讨过开养老院孤儿院什么的。钱多起来了之后,我就想私营企业就 不姓私了,它创造的是社会财富。因为有这个观念,所以我在打官司时心里也很坦荡,想反正是社会的资产,现在几千人在这,我就不考虑是自己的,所以心里也特 别正。我原来以为只有像资金、矿山资源这样实实在在的东西才是资本,现在才发现信息技术也可以是资本,但我觉得最主要的核心资本还是企业家本人。因为有资 金能发财,有信息能发财,但要缺了企业家把这些要素组合起来,你发什么财?企业家才是真正真实的资本,企业家就应该受到社会的尊重,受到法律的保护。 总裁名片 孙大午,河北大午农牧集团有限公司总裁。农民出身、当过军人、干过银行办事员。从1985年创立大午集团,在1995年入选国家工商总局评选的全国 500家最大私营企业。2004年入选全国工商联评选的“最具生命力企业100强”。


English translation

After I experienced the trouble in 2003, I thought that one enterprise should develop a little slower, but steadier. When operating his business, the manager should avoid the unhealthy condition brought about not only by overeating but also by starving. I want to develop my enterprise steadily, and make it a hundred-year-old corporation.

I have studied two kinds of successful management. One is to put all money in one's pocket and not to implement a stock system. Another is to dilute the enterprise stock, and make the stock smaller and smaller. I do not think these two ways are feasible after my investigation. Then, can I try the third way that separates the rights of property from the rights of execution, and the rights of execution from the rights of management? I think it worthy of consideration. Now I am exploring the constitutional monarchy of a private enterprise.

I think, the rights of property should be separated from the rights of execution. The latter should be carried out by an experienced manager. My brothers and I have the power or capacity to make decisions, but it is possible that my sons or grandsons will not have such power or capacity. If they participated in the process of decision in the future, they would sporadically build a building here and invest a sum there. That will be dangerous to our corporation.

Next is the separation of the power of execution from the power of management. The former should not interfere with the latter. The board of directors should be an independent corporate body, which bears its surplus and loss and operates on its own way. What is the place for "constitutionalism ?" The maximum power of the board of directors, I propose, should not exceed the annual investment of the total profit of the corporation plus the depreciation cost of equipment.

Some people might say, "Do not you think this stipulation is too strict?" I do not think so, for I have to consider the investment on fixed assets. The annual investment should not surpass the annual profit of the groups, to the maximum, plus the depreciation. It is strictly forbidden to work on fixed assets by loan. I will set it down as a rule or in will for the future. By this, I will guarantee the steady development of our corporation.

The doctrine of the mean could be applied to management
Everybody wants to develop his enterprise into a large scale, but I might be a little conservative. I think fickleness or restlessness is not good to a businessman. When my employees plan their tasks for next year, one plans 2 million, one 5 million, and the other 7 million. I just cut their plans into halves, and do not let them obtain so much.

The market is a bank. Why could not we deposit into and withdraw a little from it? The most important matter is to keep a steady population of customers. Why do we hurry up to earn money? I do not mean that I have no desire to earn money, what my concern is to keep my enterprise developing steadily, which will promote the profit optimization. The direction of my groups is to take development as its objective, affluence together with common people as its resort,and not to aim singly at interests. For the past 19 years of my enterprise, except for a loss in 2003, we have not experienced a loss or lack of customers for our products. What is the the secret? That is because of our credit.

One time, I punished a manager of my factory. He filled in only 49.5 jin of the brand of my enterprise. I refused and discharged him. Although he is still now working in my corporation, he is not the manager any more. I tell my employees that we should be honest in business. With regard to our fodder, we generally fill in more than the claimed capacity. A 100 jin sack generally is filled in 100.2 or 100.5 jin. This is our way to do business. Therefore, during the 2003 trouble, nobody comes to plunder my corporation. In my corporation, it is the place where good people come together, it is also where common people come together. The word yong in zhongyong zhi dao means common people. It is that common people do common things. This is the right way in the human world as well as the great feat in the world.


  The Focus of State Economy should be Shifted 

                                   towards Townships

                     (By Sun Dawu: Chief Supervisor of Dawu Group)

The central government attaches great importance to rural issues and launches eight consecutive first-grade documents. But from the practical effect, little change has taken place in rural areas, nor has the economy witnessed any significant improvement. I think the first-grade documents, to some extent, signify the attitude of the country, but provide no concrete development ideas and significant breakthroughs in operational aspect. How to solve the three rural issues concerning agriculture or 1) countryside and peasants 2) promote rural industrialization and 3) speed up the urbanization in rural areas? In my opinion, the focus of our national economy should be transferred to the townships.


Firstly, Reasons for the Shift towards Townships

Nowadays, the cities above the county level have experienced expansive development, but the townships in rural areas have lagged behind. They are developing rather slowly. Although China’s reform and opening up policy starts in rural areas, in reality, it brings more benefits towards counties or the cities above the county-level. Our country centers on economic construction, but, in fact, it is city building-oriented. The focus of the national economy is always on the counties and cities above county-level which makes talent, capital and lands for construction in rural areas flow continuously to cities.  This stimulates the vitality of the cities and raises the cities to a prosperous state. The prosperity built on the huge output and sacrifice of the rural areas can not be sustained.


Today, the shortcomings have become increasingly prominent. On one hand, the scale of cities (including some county towns) is becoming increasingly larger causing traffic congestion, artificially high housing prices, shortage of energy supply, huge population and employment pressure etc. The so-called “urban diseases” emerge and become increasingly obvious.


On the other hand, talent and capital in rural areas continue to flow to cities, leading to the recession of rural areas, the growing differences between urban and rural areas, and the worst situation of the disparity between rich and poor. We can say that our cities have been galloping on the road of industrialization and "information". On the contrary, the economy in rural areas is still staggering in the mud of a small-scale peasant economy.  In this situation it is very difficult to fundamentally solve the problems simply in the way of compensating rural areas or supporting agriculture.


If we say that the reform in the countryside starts with a system of contracted household responsibility related to output then the development zone is the outset of the development in cities. Shenzhen was originally just a small fishing village. It rose abruptly because of the establishment of development zones. The whole country begins to learn some experience from it. As a result, development zones in the counties are set up. The conclusion can be drawn that the development and construction of our cities rely on the establishment of industrial development zones.


It is a good trend where the Central government has put forward the scientific outlook of development to coordinate urban and rural areas, stimulate domestic demand and pay more attention to the private economy.  We must understand that while the gap between urban and rural areas can be a problem, it can also be an opportunity. The more backward the area is, the vaster room there will be for improvement. If we shift the focus of the economy to the townships to make up for the huge gap between urban and rural areas and develop the remote areas and backward counties then we will be able to continue the rapid development of our national economy. Of course, we can easily solve many social problems; such as, migrant workers, left-behind children and empty villages.


Successful stories abound in shifting focus of the economy to townships and by promoting the township economy. There is small or no difference between rural and urban areas in other developed countries and regions. The economically developed townships of social peace in some European countries are more livable than big cities. Associates of our Group who have travelled to South Korea have found everywhere factories located in rural areas and villages. Basically, it is impossible for them to tell the clear boundary between the cities and the rural areas. We also have made an on-the-spot investigation in Taiwan province. We are astonished by the fact that two industrial development zones—including the famous National Chung Cheng University—are located in MinXiong Township.


It is not the “patent” of developed countries to take townships as the economic center. As early as 1985 Shanghai had raised the development model of “three concentration”; that is to say, the people are encouraged to go to the townships, enterprises to township industrial parks and farmlands to large farms. But this mode has not been implemented thoroughly to the end.


Now I also find Shandong Province—a fast growing province—has set up industrial parks in many townships.  The development of township enterprises is taken as the strategic focus of the revitalization of the economy. Now the economy of townships is in full swing there. Farmers are clearly aware of the reality that they will remain poor if they just cultivate crops in the fields, but become rich if they develop the enterprises on the land. And there is no way out for them to simply rely on the development of agriculture in rural areas.


Personally speaking, our country’s economic center should be transferred to the townships if we want to narrow the gaps between urban and rural areas, alleviate urban pressure, and solve the so-called city diseases in huge cities. The industries should spring up in the vast townships. They should change the farmers’ way of life through changing the mode of production. In this case, the villages will be turned into small towns and people there can live and work in peace and contentment.


Secondly, Industrialization is the Inevitable Way towards Urbanization


Since 1995, our country has vigorously begun the construction of small towns and new socialist country sides, but so far little has been achieved. The key reason is that we are only concerned about changing the lifestyle of rural areas but we ignore changing the way of production.


In this regard, we have taken a lot of detours. Although the development of specialized agriculture and agricultural industrialization and modernization, to a certain extent, promotes rural development, the effect still is small. The essence of specialized agriculture and agricultural modernization is to fix the farmers on the land. They use spare labour to work outside the home and support urban construction. Agricultural industrialization offers jobs for some of the labour force, but it is impossible to promote it in a large scale way because of the limited production conditions.


Development of the township economy is the inevitable way to industrialization. During the decade from 1978 to 1988, the township enterprises spread all over the townships and villages in a star-studded way and the national economy developed rapidly. So a large number of people started their own businesses or selected their own jobs. The incomes of farmers increased rapidly.  But, then, we introduced a new Land Management Law which prohibited enterprises to be built in the rural areas. As a result, all the enterprises were all relocated to the development zones in county towns or the cities above the county-level, plunging the township businesses into recession up to today.


On the development of urbanization, there are many good cases; such as, Beigou Township and Shengfang Township, in Gaobeidian City and Bazhou City respectively of Hebei Province. In history, both Baigou and Shengfang were famous piers with a long history of industrial and commercial development.

After the reforms and opening up, Baigou Town started with bag production, and then a large number of family-style professional workshops began to emerge. In the mid-1990’s, the production of bags in Baigou Township came into the refined phase with division of labour, including printing, tailoring and design etc. The number of specialized households grew. The industry of bag production was scattered throughout more than 500 villages and almost 70,000 people were engaged in bag businesses. By 2009, the town’s total output value had reached 13 billion yuan.

Shengfang Township specialized in furniture industries. This drove the development of various industries; such as, metal sheet material and glass. There are more than 1,300 furniture manufacturers and more than 7,000 businesses in the whole township which employ 70,000 people. In 2009, the total output value of the town reached 20.8 billion yuan.


The towns started from industry or even the handicraft industry to drive economic development, thus promoting urbanization.There is nearly a 1,648 acre industrial park in Baigou Town and the whole Shengfang Township has become the industrial area of Bazhou City. 


The mode of production should be changed first and then the lifestyle. It complies with social development practice of the principle “economic base determines the superstructure”. In other words, only by first achieving the industrialization of the rural economy can we realize the urbanization of the peasants’ lifestyle. This order cannot be reversed.


Thirdly, to Develop Rural Economy we should transform the Functions of Township Government


The executive functions of township government determine its key roles in developing the rural economy.  The township government is still an agency of county government rather than a class-A government that can develop independently. So it will not stimulate the development of towns and villages. The township government must act as a class-A government or a legal entity entitled with the rights of corporate property and independent capacity for civil rights. Only under this condition will it have the ability for self-development and become the core of development in villages and towns.


The rural financial system in many townships is still following the system of unified collection and relocation of funds by the upper government. In other words, the total revenue of the township government should be handed over to the county government. And any expenditure of a township government should get the approval of the county government. The township government has no freedom. It is incapable of making decisions independently in economic development plans, planning, revenue and expenditure, budget and final accounts concerning its enterprises. In this system, the township government neither assumes any responsibility for the development of the rural economy nor enjoys the fruits of economic development of the township. How can it play the role as the core of development of township economies?


If we want to invigorate rural areas, the township government should be given the priority. We should convert the township government into a class-A government with practical meanings and powers. The township government should take responsibilities and enjoy the fruits. Its core role should be the development of the rural economy.


If the township government works as a class-A government enjoying the present development policies of county governments then industrial development zones can be set up there. At this point the township government can attract investments to realize industrialization.


If further steps can be taken concerning government institutions then I think some fast-growing regions can learn from the system of “cities and counties running parallel” practiced in Taiwan Province. From the practical effect, the city plays very little role in promoting the development of the rural economy, but the Siphon Effect is extraordinary. To some extent the development of the city has become an obstacle for rural development. The so-called system of “city and county running parallel” means that the city governments are only responsible for managing the construction of urban cities, and the county governments are in charge of managing the construction of townships.  We can have two leading groups with two administrative divisions so that funds for supporting agriculture are in charge of the county (township), not the City (City).  It can help avoid the situation where the county government is in charge of managing the economic development in the county town, towns and villages. It can also prevent the economic development in county towns from flourishing too fast and the township economy lagging behind.


Fourthly, the Development of Real Estate is an Important Pillar for the Development of the Township


It is the trend of future development in rural areas that the small natural village should be merged to be part of key villages, and the small town part of key towns. The key towns will be the centers which can appeal to the villagers in surrounding villages. And they will live and work there in peace and contentment. In this case, a lot of lands will be available to set up factories, buildings, and small towns. At any rate, the future trend will involve the deregulation of rural land.


In my opinion, appropriate deregulation of lands in rural areas is quite essential so as to invigorate the rural economy. The lands which include homesteads and the house properties can circulate. Generally speaking, there are three fundamental elements of social and economic development: land, finance and labour. But labour and finance go along with the land because the land is the most basic factor of production and a peasant’s greatest asset in rural areas. If we artificially ban the necessary transaction, the farmers’ houses, homesteads and lands can not circulate. There is no value of these resources to mention, or we can say their values can not be reflected. Industrialization of the rural economy calls for deregulation of rural land resources. The rural lands, homesteads and house estates should flow smoothly to achieve their proper values in circulation. On some occasions, I call on no more amendments for the “Land Management Law”; instead, we should re-enact the “Land Law”.  The law will confirm the farmers’ right of circulating their lands. Naturally, the lands, the homesteads of the farmers, and the house estates can be traded freely.


If we do not deregulate rural lands then it is difficult to achieve urbanization of the township. It is also not necessary to mention the possibilities of the farmers going into the townships with funds and the capital in cities going to the townships. Here, “the farmers going into the city with funds” refers to the farmers with funds settling in the township”: “capital to the countryside” means the capital in cities flowing to towns for their development.


Some towns with their own businesses in our hometown are relatively developed; such as, Yangfang Town in Qugou County. A lot of farmers there are engaged in stone carving and earn a good deal of money. But that township does not develop quite well because the county government takes away the tax. For another reason, after making money the farmers choose to buy a house in the county town even if their factories or workshops are still located at home. So the money still returns back to the city again. Even the money earned by farmers themselves can not be reserved in the countryside or towns not to mention the investment from other places.  How can villages and towns be well developed? Why do farmers have to buy a house in the county town? The reason is that in the rural areas or towns, their dreams of living and working in peace and contentment can not be realized. So if we do not put the capital into the development of the townships then money still belongs to the city, not to rural areas and not to farmers. Only by putting the capital into the development of the townships can the farmers settle down and take root while they are selecting professions according to their wills. And they will consume wealth while they are creating it, converting the countryside into a prosperous place.


Appropriate release of the control of the lands for construction in rural areas will offer the township government lands for real estate development. There will be possibilities to build small towns and to change the lifestyle of farmers. Farmers no longer need the approvals for their homesteads. And they can change homesteads for commodity houses, invigorating their best asset to become townspeople, then residents of a city. At last, they can realize their dreams of living and working in peace and contentment.



                  On Interpreting the Three Agricultures

On Interpreting the "Three Agricultures"

Selected Parts of the Speeches in Peking University and the Chinese

Agriculture University (2003.3.13-14)

Sun Dawu


Ladies and Gentlemen, good evening. I feel honored to speak in this hallowed place, especially as a farmer. For me, a farmer and private entrepreneur, to speak at Peking University, a haven for free speech and thinking, is a special sign of things and holds special meaning, no matter how well I speak. I hope you do not hold too many expectations of me, since I am, after all, a farmer.

Part One: On Interpreting the "Three Agricultures"

First, I would like to comment on some contemporary mainstream opinions. Let us begin by reviewing the attempts at restructuring Chinese agriculture. The restructuring project has been in place for many years now. Initially, they promoted the "three highs policy": high quantity, high efficiency, and high quality. What was the result of this? We attained high quantity but not high efficiency, high quality but not corresponding high prices. Take, for an example, vegetable and fruit production: here, supply far exceeds demand. According to some sources, our vegetable production has grown to 250 million mu; that is, two fen for everyone in the country. This year, we produced 440 million tons,approximately 76% of the world's vegetable production. As for fruit, everyone knows that many fruit trees are no longer picked. Speaking from personal experience, I own 1500 mu of American grapes, which can still find some demand. My neighbor, however, no longer harvests his grapes. The price for his fruit, 20 to 30 cents per jin, cannot even cover the cost. In ancient times, when the Concubine Yang wanted leechees, they had to transport it from Ling Nan by relay horses. Nowadays, however, leechees barely sell at 90 cents (per jin) when demand is low.

If this trend continues, how far can the restructuring project go? What darkened its prospects? When discussing these problems with a student here, I came to the following conclusion: all our problems happened because a hundred chefs are serving one customer. I once traveled to the Shaan Xi and Shan Xi. The rural officials there still encourage farmers with the "three highs" slogan, telling them to aim at the big markets in Beijing and Shanghai. This kind of thing is absolutely ridiculous: when one billion farmers all aim at urban markets, there will be no supply/demand equilibrium to speak of.

Another official policy is "building small towns and cities". We have been building for at least ten years, yet successful examples, although not altogether nonexistent, are still extremely rare. There might be some along the eastern shoreline, yet further west, even when a small town or city is established, it has no practical function other than a few parks, roads, and apartments, built by government money and labor. If farmers themselves do not voluntarily build these towns and cities, after the construction has finished, the officials immediately begin taxing and feeing them to refund official finances. Even if this does not happen, and you allow farmers to live in these towns for free, will they actually move there? I don't think so. What will they do there? Enjoy life? That's impossible, since farmers don't have the money to enjoy anything! We really should not promote "construction of small towns and cities" anymore. In 1998, I attended a discussion in Zhong Nan Hai about rural policy. Representatives from Mian Yang, in Si Chuan Province, were sharing their "successful experiences" in the meeting. What experience did they share? They sold urban residencies to farmers. A wave of dread washed over me upon hearing that.

Now we want to "move farmers into cities" and say that "the hope for farmers lays in urbanization." Again, I don't believe in this. Take, for example, Beijing. It's a political center, cultural center and also commercial center. Our country wants to place economic development at the center of things, yet our cities are constructed around politics. What, then, can farmers do in cities? Only a few can enter into some small business, while even fewer can really excel. But, on the whole, most end up as cheap labor. This is a great potential danger. Farmers won't rebel in rural areas; but when rural problems become urban problems, then the country is going to fall into chaos. On the other hand, in 20 years, our population will be 2 billion. How much of that can the cities accommodate? I read online yesterday that we have 1.4 billion now, with 0.93 billion in rural areas, another 0.15 to 0.18 in small towns and counties, but only 0.2 in cities. How much capacity do the cities have? Moreover, what can farmers do in cities? Can we encourage farmers to urbanized rural areas? Who is going to provide the money? The government doesn't have the resources. Even if it did, it wouldn't throw those resources into building cities for farmers. Urbanizing farmers is a distant and unrealistic dream.

If, however, you want to treat farmers like urban residents, you have to give them basic social welfare. Does the government have enough money to do this? These suggestions are fine, but very unrealistic. "Public education" has been in effect for ten years, but how much of it has reached rural areas? If we add on the cost of public education in all rural areas, how much money will the government have left to pay the teachers? If even education is a problem, then the rest is even more unrealistic. They might be pleasant dreams, but they don't match China's current economic situation, regardless of who runs the government.

Finally, let us discuss the "formalization of fees into taxes" and the reduction of financial burdens in rural areas. This policy has actually had some effect, reducing about 40% of nationally regulated fees. I once did some research of my own on three villages, and found this number accurate. On average, a farmer with 1.5 mu of land pays 70 to 80 yuan per year in these nationwide taxes. The problem is that the reduced taxes and fees, the agriculture tax, and eight official fees (the public welfare fee, the public investment fee, the official organization fee, the education fee, the local military fee, the transportation fee, the public health and vaccination fee, and the public safety fee) don'ft constitute very much of the actual financial burden of farmers. Apart from the national taxes, all the local bureaus collect their own fees, which are not reduced at all. We have pork fees, grain fees, waterway fees, and even water fees. Can these also be reduced? The local bureaus collect a lot of money through these fees, especially from mid-seized and small companies. I certainly don't mind saving 40 yuan of national taxation, but can that really help farmers become wealthy? Zhu Rongji says that national taxes and fees sum up to about 120 billion a year. The real sum farmers have to pay, according to Li Changping, is more like 300 billion. I actually consider this too conservative, the actual sum being some 600 billion. People see things in different ways. Zhu Rongji sees things from the central government, and therefore thinks that, for example, our county waterway bureau has about 30 people. Their expenses, however, are enough for 330 people, which is what Li Changping sees. I, who have to bear with them directly, feel the number is more like 660 people, considering all the bribes they collect without any official documentation. If you donft believe this, consider how rural savings have grown so much these years. Go see the extravagant houses and mansions built in the counties, and you'll wonder where the money all came from.

I seriously doubt one of our official statistics: our GDP has grown by 10000 billion over the past year. I do believe, however, two other official stats: our national taxation increased by 1600 billion (20%) last year, while national savings increased by 1500 billion. Why do I doubt the GDP stat? Let us begin with farmers. The average farmer earned 2400 yuan in pure profit last year. One farmer told me that his cost of production amounted to about 500 yuan per mu, while each mu produced about 400 kilos of wheat and 400 kilos more of corn, 800 kilos in total. The official price was 1 yuan a kilo, which gave him 800 yuan in earnings. Upon reducing the 500 yuan in production costs, his profit was 300 yuan. Supposing that the average farmer fared similarly, I don't really understand how the 2400 yuan of "pure profit" was calculated.

I do believe taxes increased by 1600 billion, and it actually felt more like 2600 billion to me. My oil-station, from its establishment in January 21, 1997, up to August 22, 2001, cost me 298200 (in taxes and various other expenditures, such as treating officials to lunch and dinner). Of that sum, 138800 came in the form of national taxation, while a "land tax" cost me 39000. Of that 39000, 31000 was collected without official documentation, which meant that only 7000 actually entered the official treasury. Therefore only 145000 worth of taxation entered the treasury. That's only half of my total cost, while the other half was all spent in "appeasing" local officials with meals and gifts. Some might say that I did this willingly. That's nonsense, who would spend money like that willingly? Others might say I did all that to pay less tax, which is even more absurd. All my tax documents are clear and complete, and they show no such thing at all.

National savings has increased by so much, but companies are falling apart one by one. Corruption is no longer even secretive, but is publicly displayed in all those expensive mansions. Let me make a bold estimate: of the 9000 billion national savings, 80% is owned by less than 5% of the population, not 20%, as the official stats say. 5% is about 65 million people, if each one of those 65 million saved 100 thousand, they would have 6500 billion in total savings. If our country really had 20% of the population own 80% of all savings, then we would actually be in very good shape, and have a lot of money for economic development. This is certainly not the actual case.

Someone told me this afternoon that many Peking University students are very practical and materialistic people, and that they don't care about the country and its policies. I told him not to think that way. Most Peking University students are from ordinary families, or even very poor ones. People need to be fed and clothed properly before they can think about others and the country at large. Given our current economic situation, we can't realistically demand that students still think like they did during the May Fourth Movement. At that time, most students were from wealthy families. Even Mao Zedong, who came from a wealthy farmer family (possibly even a landlord family), was looked down upon when he worked in the Peking University library.

Returning to our discussion on "formalizing of fees into taxes," I don't believe that policy is really practical. Reduction will have its long-term consequences: how will we pay government employees? While the central government always fears that farmers will cause social trouble, I think they fear even more that officials will cause trouble, since the government still relies on their work. The taxes paid by farmers might still be too heavy for their puny earnings, but they actually constitute only 15% of total GDP. That means that 1 billion people are producing only 15% of our GDP! Farmers want to produce more for the country, and they also have the ability to do that. Farmers really want to work hard, but they still are too poor to serve the country well. If they could really make a decent living, do you think there would still be protests over a puny 70 yuan worth of taxation? Without bad officials, how can there be bad citizens? Without official oppression, why would farmers rebel? We all think farmers fare badly today; in the War of Liberation, however, farmers won the final victory simply by pushing carts and doing manual labor! As long as you give farmers hope, they will support you. What is the situation today? Farmers see no hope at all. Therefore I believe farmers need another revolution.

Part Two: Why farmers are so poor


Farmers are poor because, while they can feed themselves, they have no money to spend. They have no money because they have no work. They have no work because, while there is plenty of work to be done in rural areas, no one is doing it. That, on the other hand, is because no one dares to do the work. The few that dared to do work, say, for example, a few managers of town and county level companies, all suffered horrible endings. The bureaucratic system is sapping the strength out of our rural economy.

Everyone knows that finding a job is difficult these days. The cause of this, however, is that creating a company is even harder. Let us again work with an example. Suppose that you boil good eggs, and wish to market them. See how many officials you will have to "manage". I once had my people make up a list of all the official requirements you had to meet en route to legally selling your boiled eggs. First, the public health department has two sets of requirements: your appearance, including clothing, health, equipment, etc; and also the chemical and biological sanitation of your products. After these, the department of industry and commerce, which needs you to have three licenses: a license to manufacture, another to sell, and a third for taxation purposes. Each license, furthermore, has numerous mini-requirements of its own: personal identification, proof of employment, a list of equipment, to list a few. There is also an inspection team that checks the quality of your products, your identifications, and your certificates from time to time. Occasionally, even if you meet all requirements, they still manage to find fault: when my company was selling massage machines in Shi Jia Zhuang, the department of industry and commerce ruled that the Da Wu company was forging the Da Wu product name in illegally selling Da Wu products. They fined us fifty thousand.

The department of technological supervision is even more powerful. They demand that you have a tag, a factory name, a factory address, a production date, and a weight on every product. Moreover, they don't even allow "famous Hebei products" to be labeled "high quality". My company's fodder, which is a "famous Hebei product" was fined because we labeled it "high quality". When we print the "famous product label", we have to go to a designated factory to print them. It only costs us one cent to print a label, but we have to spend five cents in that factory, else the label is illegal. Moreover, they come down to check our products whenever they feel like it, often six times a year. Many might consider this reasonable, but when consumers are perfectly able to check the qualities for themselves every time they buy our products, who needs all this inspection? The customer is the best moderator and supervisor of markets. If I had to speak the truth, these ministries are the real culprits behind all the low-quality markets on the market. Every company that sends them gifts and bribes enjoys their protection. They inform their "protected" beforehand whenever there is an official inspection, even if those companies produce low-quality stuff. The good companies, however, don't need to send bribes. My own company, which has been running for 18 years, has not sold a single bad product, simply because I fire the factory head whenever a customer comes to complain of quality. Do the ministries really do much in preventing quality problems? I don't think so.

Everyone knows that the hope for farmers lies in non-agricultural production. Still, it is extremely difficult to develop manufacturing and industry in rural areas. I always say that there are eight mountains on the farmer's back, and that the government needs to remove these burdens. To be more specific, what are rural banks and trusts doing with their money? My company has about 100 million in capital, but I've rarely gotten an official loan. At the beginning, I borrowed about 50 thousand from the government. Last year, when I wanted to borrow 500 thousand from a bank, they had to have the signatures of every member of the board of directors, and so the plan was scrapped. I want to make this situation clear now: good companies can't get loans from the government. How do the banks lend money? They have an interest rate of between 10% and 15%. When I wanted to start a grape plantation three years ago. The Bao Ding city government had already agreed to lend 6 million to me, but I haven't seen a single yuan yet. I think banks and trust funds, at the rural level, are financially oppressing the rural population.

What does the department of industry and commerce do? I began my company in 1985. Since then, the department has tried to limit my pork sales, my fodder sales, and even my grain sales. My pigs have died of heat in their stalls; my grain has been wasted in piles, unable to be sold. How can you prevent this from happening? You have to pay the corresponding bureau a fee, which has reached 600 thousand per year at its highest. This is what they mean by reform on the grain market. I really don't understand why they would prefer to have my grain and fodder rot at home rather than enter the market. What is the department of taxation doing? What do our tax laws mean? A tax law is a law to support government spending, which forces you to give them money. In broader terms, what are all the bureaus and local governments doing? Much of the time, they are hindering rural development and preventing farmers from working.

Our rural areas have a flush labor supply, but do not produce enough jobs for all the manpower. The essence of this problem is that official power and capital limit and exploit the farmer's right to work. Consequently, the most difficult problem of clearing the way for rural development is to prevent national interest from dissolving into the interest of lower units (bureaus), and to avoid legalizing the interest of these units (bureaus) by law. Currently, bureau officials use the laws for our local bureaus to severely limit rural development, and to tie the hands and feet of farmers. Take, for example, the Rural Land Management Laws put into effect on March 1 of this year. The seventeenth law rules that land must be used only for agricultural purposes. The thirty-third states that, however rural land is purchased and exchanged, the nature of its ownership and its agricultural purpose must not change. Obviously, when farmers take management responsibilities for a piece of land, they are obliged by these laws to devote it to "farming". My company occupies about 100 mu of houses and production plants, and has therefore been breaking the law for some time. I obtained the usage rights to these lands in 1985 and used them to raise pigs and poultry. Yet local officials demanded extra money from me time and time over, until finally the county chief came down to "inspect it" with some 30 cars carrying his accompanying personnel. He told me I was breaking the law. I answered: the Land Law was passed in 1987, and therefore has no power over my land. Moreover, it stated clearly that land could be used to raise pigs, chickens, to grow timber, and to breed fish. He then said that if he thought it was illegal, it was. I threw him out. Later on, a legal official from the Hebei Land bureau came down and brought up the same topic, only this time he brought a horde of reporters and cameramen with him. Of course, they tried to desecrate my image as much as possible. I asked him for legal documents and regulations. He replied: "fine, I'll write one up for you when I go back". Those were his exact words. Of course, none of this appeared on local television. By now, I don't even care if they blow my land up with dynamite. I simply refuse to budge under such pressure. After so many years, the officials don't harass me over this issue any more, so I suppose my land usage has become legal after all.

What does legal really mean in China? I know a chairman from one of our local companies and asked how he managed to make his land "legal". It turned out that, after negotiating with the farmers to use their land and promising them repayments, he had to compromise with village officials and promise them a share of the profits. Finally, he had to talk with Land Bureau officials and ask them to "confiscate the land as official property". This made sure that he would have to pay them each year too. Basically, after you pay off all parties involved, then your land becomes legal. I asked him who the land finally belonged to after all these negotiations. He replied: legally it belongs to the country; actually it belongs to the farmers, who demand annual payments from him. They say that they still "own" the land, and never agreed to give it to the country. This is what "legal" means in China. But to whom does the land belong? The question remains largely unanswered.

I still believe the original intent of the Land Law was to protect land. Everyone asks just how much land does China actually have. No one knows for sure. A few years ago the official statistic was 1.49 billion mu, now it's 2 billion mu, and 2 billion mu more of non-cultivated land. The officials keep stressing how land is in short supply. Yet, in Zhe Jiang, one of our wealthiest provinces, each person only has 0.4 mu on average. How can Japan be so rich and modern with so little land? Hong Kong, with its puny size, feeds and clothes some 6 million people. Do China's problems really originate from a lack of land? I don't think so.

Right now, in rural China, there are about eight "wide-brimmed hats" overseeing each "old straw-hat". If there were, on the reverse, eight "straw-hats" under each "wide-brimmed hat", the situation would be very different. Simply put, the problem lays within the making of law, not the enforcement of law. Almost each bureau has a set of laws regulating it, yet only farmers have no precise set of laws. Who protects farmers? Where are the law-enforcers for farmers? Our country's main problem is not the corruption of officials, but the corruption of the law system. Laws are made by the bureaus, which don't care whether their laws fit into our fundamental constitution, or whether their laws agree with the basic interests of our country. Therefore I say that national interest has dissolved into the interest of bureaus, while the interest of bureaus are actually protected by law! This is a remnant of the planned-economy days. The bureaucrats who make the laws are smart people, and make their laws quite waterproof logically. I have to admire their intelligence, but they don't see things the way common people see them. They protect the interest of their bureau and of the bureaucratic system only.

Part Three:   What rural areas really need

Rural areas don't lack money, human resources, or markets. Many people probably don't accept these opinions.

Let us first tackle the money problem. First, in only Hebei Province, rural savings reached some 200 billion (yuan) last year. The province has about 50 thousand villages, which makes it roughly 4 million per village. If these 4 million yuan return to the villages, each village can build some companies. It's a pity that the money doesn't actually return. It's thrown into constructing those "window" cities that provide our country with "face". Second, what is money? Money is a marker of labor. Labor should convert into money. If we utilize all the labor in rural areas and give everyone a fitting job, be it farming, steaming buns, raising livestock, or weaving clothes, then everyone will be happy. Unfortunately, our current situation is: one person works while eight people lay around in the sun, something like what North Korea has right now. Of course, some people migrate to cities and find some work there, but a great deal of labor is lying around idle. This is why I say rural China doesn't lack money.

Nor does rural China lack human resources, or even skilled labor. On the contrary, our rural areas actually overflow with skilled labor. Take, for example, our middle school graduates who have completed nine years of public education. Their ability to imitate and copy is very strong. In my plants and factories, the majority of workers have graduated from middle school, and they are faring quite well. Even the supply of college graduates has increased. I once tried to draft 30 teachers from the Shi Jia Zhuang human resource market, and received some 600 applications. Therefore, I don't think rural areas lack human resource.

We don't even lack market. What is market? Demand is market! Farmers want to live in expensive hotels too, but they need money, and only market can provide them with that. Yet they are restricted from working. A large surplus of production is the common problem of all societies nowadays. Production is easy while consumption is hard. We should free rural labor and provide them with a market. If everyone has a job in the rural areas, we can maintain a 15% GDP increase every year for 10 years.

Part Four:   I suggest that our country passes a "Temporary Rural Law"

This article of mine was published, with modifications, on the Inner Digest of Reform. My intent was to give farmers a protective law. Now that all the bureaus have laws, can we at least provide farmers with a law to fend away all these various bureau laws and allow them farmers) some space to work? We all have witnessed the success of our official "development areas", yet that success is precisely because the areas are protected by law. Bureau laws have no effect in those areas. Why not do the same for our one billion farmers? If all attempts to resist this temporary law are thwarted, if we scrap all the "organized purchase and selling of grain", the "licenses to engage in industrial and commercial activities", and the "land regulations", then our one billion farmers will be one billion basic legal units. We should allow them to take responsibility for their own actions, and we should trust them. If they cause problems, there is a law above. This way, farmers can choose their professions and work freely. Rural China will become full of hope.

Sun Dawu 孙大午

在山西洪洞县当兵时独照  1971

   孙大午在北京故宫独照  1972

  孙大午在北京故宫角楼独照  1972






   孙大午在自己的第一部汽车121前独照    1987





  1988年 孙大午钓鱼独照


Drilling for Village Water

Visit to Paris


  1994年  孙大午在田地独照                                                


Sun Album 2












                                           Sun Dawu     D. Carlton Rossi     2002








                                           The Trial  (2003)














                                         Three Brothers and Carlton
                                                   October 2015

                                                  Unveiling Ceremony


                                              Sun Family Conference



孙大午, Sun Dawu, 刘会茹,Dawu Group, 私营企业主立宪制度, 大午农牧集团有限公司,河北省,徐水县郎,五庄,2020年11月11日,November 11,2020,1911,辛亥革命,孫德明, 三民主义,Unirule,天则经济研究所,茅于轼,土地扣押,农民,农业集体 伦理资,本主义,D.Carlton Rossi,拆迁,寻衅滋事,709案,709大抓捕,警察,保护伞.

Sun Dawu, Sun Dawu, Liu Huiru, Dawu Group, Private Entrepreneur Constitutional System, Dawu Agriculture and Animal Husbandry Group Co., Ltd.,Langwuzhuang, Xushui County, Hebei Province, November 11, 2020, November 11,2020,1911,Xinhai Revolution,Sun Deming,Three Principles of the People,Unirule, Tianze Economic Research Institute,Mao Yushi,land seizure,farmers,agricultural collective,ethical capitalism,D. Carlton Rossi,demolition and relocation,picking quarrels and provoking troubles,709 case,709 crackdown,police,protective umbrella.