D.卡尔顿 罗西
D. Carlton Rossi

Sun Dawu 孙大午




To Hit the Stone with a Pebble

孙大午

8月11日 10:44 来自 iPhone 11 Pro Max

历史记载很清楚,郎五庄人很屈辱!


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



https://en.wikipedia.org/wiki/Pangu

https://en.wikipedia.org/wiki/Sirius

https://mp.weixin.qq.com/s/A8jpvr3PYlu9qfFNKD-g6w

https://weibo.com/ttarticle/p/show?id=2309404537735301169418

https://www.weibo.com/u/2646367831?is_all=1

https://mp.weixin.qq.com/s/B91RZZMViHWr0Etks63biQ

https://www.wisegeek.com/why-does-china-have-only-one-time-zone.htm










孙大午

6月16日 10:36 来自 iPhone客户端

历史上有思想的人,似乎都是论资排辈的,真理好像也都出自帝王之口,可是创新创造大都是小人物干成!尊重知识,是不是应该从尊重实践开始呢?


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.


https://sundawu.ca/Mao_Yushi.html










                    



                       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.




              

孙大午

5月27日 09:02 来自 iPhone客户端

蚂蚁和大象是不能类比的

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.


https://mp.weixin.qq.com/s/wan-VaJliFHqEuMVAcjVAw






                

孙大午

5月18日 07:45 来自 iPhone客户端

转发微博

最高级的修养大概就是,懂得尊重别人和自己的不同,孔子说:君子和而不同,意思是君子会在人际交往中和别人保持和谐,但在具体事情上不会寻求一致,生活中有很多人总是爱把自己的意志强加给别人,打着为你好的旗号对别人说三道四,但真正有修养的人懂得这个世界上并没有绝对的正确,也就能接受别人有不

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.

   



https://www.tandfonline.com/doi/full/10.1080/13602381.2019.1698707



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










                          




孙大午:我是伺候人的人!

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.

孙大午在生活上很随意,但是常喝茶。

“一遍水,二遍茶,三遍四遍是精华”。他常常一边说,一边洗茶、彻水。

秘书问:“我们也知道'一遍水,二遍茶,三遍四遍是精华',可是我们经常忘了第一遍要洗茶,您为什么每次都记着呢?”

“因为我是伺候人的人,你们是被人伺候惯了的人。”

“怎么这么说?”

“因为你们都是读书人,从小到大被人伺候惯了。一个人需要在实践当中打滚,只在书本上游移是开不了悟的。你要知道,受人伺候,也是需要资量的。一个养尊处优的人,只能当一个蠢物,任人耍笑。

“一个真正当老爷的人,绝不是养尊处优的人,他是‘上得厅堂,下得厨房'的人。假使有人给他抬轿子,故意颠他一下,说是路上有磕绊,老爷会说:‘你装蒜!该拿鞭子抽你!'他看得出来这仆人到底是磕绊还是耍奸。可是一个傻蛋坐在轿子里,人们很容易捉弄他。老爷为什么能看出仆人的内心?因为老爷抬过轿子。

如果你看不起一些小事,你说你不是干这个的,那你到底是干什么的?抬轿子你不会去抬,当老爷你又没有这种资量,你到底是干什么的?非得到了这个程度:没有人倒水能比你倒得更好了,你才有资格说,我不是倒水的人。

“我现在可以说我孙大午不是端茶倒水的人,因为我什么都干过,什么都会干。捏饺子,炒菜,开车,栽树,种花……我就像孔子,出身贫贱,‘故多能鄙事’。去年植树节,李昌平带了好多人来植树,是我带着他们栽的,栽一棵活一棵。公司里那么多人植树,谁能都栽活了?我知道他们为什么栽不活,侥幸活了也长不起来。他们栽的树,坑太浅,培不实,风一吹就倒。让他们栽树,你不能不管,又不能管多了,管多了别人就没法干了。可是让他们干多了就得给他们交学费,又不能不给他们交学费。

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.

在孙大午身边工作过的人,不在少数。秘书们基本上要被孙大午伺候两年才能学会伺候人。有一次带一个新手出远门,孙大午半开玩笑半认真地对他说:“一出大午集团,我就是你的司机兼秘书!”

这个新手随孙大午接待客人,客人刚走,孙大午就把他叫到办公室:

“庄园里有个服务员,有一次看到我们在前厅里坐下,轻手轻脚地走过来给我们倒水,一句话不多说,一眼不看我们,倒了水就走开了。她如果说,‘请喝水’,这杯水白倒!看人一眼再走开,轻浮!所以说,不怕你笨,不怕你不懂,就怕你精明,怕你不甘寂寞,不安分。你一动脑筋,就全完了!

“秘书就应该像这个服务员一样,若有若无,若隐若现,你可以在我身后一米左右,让我能看见你就行。这些事情说起来简单,但做好不容易!今天,我叫你去拿点材料来,你拿来了,可是我正在跟客人谈话,你又跑过来问‘材料够不够,还需要去拿吗?'这好比你给人倒了杯水,又去搭训:请喝水,这水好喝呗?令人反感!不是时候,多说一句是浅薄,多看一眼是轻浮!

“做秘书,要耐得住寂寞,受得了冷漠,你要先放下自己,再找到自己!你现在需要先沉静下来,我才能把你用起来。”

孙大午的感受是:“自己扫地很简单,指挥人扫地太难!高中生还能干点事,大学生基本上干不了什么事,还要给她那么高的工资,实在不值!不过也不能怪大学生,我觉得大学生毕业就应该包分配。因为他们是国家培养的人才,不是市场培养的人才。”

丹麦学者德尔曼教授问过孙大午:“您选择秘书的标准是什么?

孙大午说:“很简单,积极主动,勤快热情。”所以他的秘书不问年龄、不问性别、不问学历、不问出身,成分非常复杂,其中有阅历丰富的机关退休老干部,也有关注土地问题的农民知识分子,有硕士学历的志愿者,也有高中学历的普通职工,有流浪的自由作家,也有转业的退役军官。

几乎每个秘书,都挨过孙大午几板斧。他们经常在《公司简报》上记下工作生活中的点点滴滴。“公司简报”上有篇小文章《我眼中的总裁》,描绘了一个备受秘书折磨的孙大午:

“狮子发怒了,由于工作上的拖拉,把总裁彻底激怒了,他火冒三丈,对我臭骂,吓得我大气也不敢出。事后,总裁又耐心地帮我分析产生错误的原因,找解决的办法,为以后的工作做铺垫。”

“其实,我发怒的时候,看着你们害怕的样子,我也很害怕,我心里都在喊:坚持住!坚持住!千万别被我吓傻了,千万别被我骂垮了!一会儿就过去了!”孙大午说,“‘宰相仆人七品官'什么意思?会伺候人的人,才能登堂入室!”

在孙大午身边工作过的人,最后留下来的,现在大多已经能够在各单位独当一面。





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.


https://www.chinafile.com/reporting-opinion/media/guide-social-class-modern-china








孙大午

今天 11:27 来自 iPhone客户端

小人受环境影响大!孙大午谈如何看待“小人”

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

人不是一成不变的,君子和小人并不是不可逾越的。小人巴结奉承、谗言陷害,也只是推波助澜。真正做决策的,还是手中有权力的人。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,但你给他名、利,要把握一个火候。

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.


小人是君子的反义词,相关的话有很多,我以前讲过不少。

“君子取义,小人取利”,君子取义就能取大利,小人只能得到暂时的利,有限的利。目光短浅的人谈不到奉献,只能是索取。老母鸡下一个蛋咯咯咯叫半天,希望的是得到一把谷穗;有些人干一点儿小事,就恨不得嚷嚷得全天下都知道。实际上,“人无远虑,必有近忧”,顾眼前的人会吃长远的亏,所以,处理问题要看远一点,要从长远利益出发。

“君子和而不同,小人同而不和”,我们求和不求同——就像炒菜,五味俱全才好吃,而大米饭炒大米饭能有什么滋味?每个人都有一个脑袋,都应该有自己的看法,人人都应该有思想,大家的思想都要活跃起来,畅所欲言,这样才能很好地生活在一起。我们要有个性,个性是对上对下、对里对外坚持同一个态度。欺软怕硬、见什么人说什么话,是小人的共性嘴脸。真正的个性,不能两副面孔,没有那么多虚伪和客套。共性大一点,个性可能多一些。当然,个别和一般是相互联系的,我们不能指鹿为马,要维护人的共性,保持大午人的个性,处事不卑不亢,不愠不火。

“君子周而不比,小人比而不周”,意思是君子团结而不勾结,小人勾结而不团结,后一句形容某些人为了达到某种目的而勾结在一起。在现实生活中也有这种现象,一些人为了达到某种目的而勾结在一起来徇私舞弊,一旦事情败露,这种勾结就会土崩瓦解。比如说:“快干,经理来了!”这种话表面上是关心,其实是一种害人害己的话,这是一种勾结,干工作要实事求是,领导在与不在一个样,都应该认真踏实干工作。如果只是为了应付领导,时间长了,领导就会衡量出来,哪些人干工作踏实,哪些人偷懒耍滑。对于踏实干工作的人,领导会予以表扬和奖励;对于偷懒耍滑的人,领导会给予批评教育,要让他端正工作态度,干好本职工作。

君子慎独,指一个人越是处于背人、细微的地方,就越要注重个人的形象,所以说“修养”单纯从表面看不出来——那些人前讲漂亮话、背后骂街的表里不一的小人不会长久。“勿以恶小而为之,勿以善小而不为”,也指的是量的积累,我们绝不干“天知地知你知我知”的坏事:偷个苹果、拿个梨,积累来、积累去,可能就要偷钱了。人不一定活得伟大,但可以活得崇高——因为有了真实、崇高的境界,做出事情来是很感人的。

人不是一成不变的,君子和小人并不是不可逾越的。一个人究竟是君子还是小人,其关键完全操之于自己的修省磨炼。有些人得到一定地位后,就会由君子转变成小人,向权钱转化;有些势利小人,通过培养教育也会向君子转化。

起决定性作用是掌权者而不是小人

历史上,伍子胥的悲剧是怎么来的?伍子胥的父亲叫伍奢,是太子的老师,叫做太子太傅,和太子少傅费无极一起教导太子建。费无极很谄媚,在为太子建去秦国迎亲途中,发现太子建的大婚对象——秦国公主是个大美女,就让楚平王先见一见,楚平王果然看中了。这件事以后,费无极感觉太子建对他的态度不一样了,他害怕太子建当了国君以后对他报复。于是,他向楚平王进谗言说,太子建对此事有怨恨,楚平王信了,就让太子去管理驻边的军队。费无极还是不放心,又进谗言说,“太子在外训练军队,有反意,大王要提防。”

这一下,楚平王多心了,把伍奢抓起来严刑拷打,太子逃跑了。伍奢的两个儿子——伍尚和伍子胥也要跑。费无极这个小人就设计谎称,“你们哥俩回来,就放你们的父亲走”。伍子胥看透了这个计谋,去了就是一块死。哥哥伍尚坚持要去,认为不去就是不孝。他告诉伍子胥“我去,你就不要去了,将来给我们报仇”。后来,伍奢和伍尚就被杀害了。结果大家也都知道,伍子胥跑到了吴国,楚国从这件事开始内乱,后来,伍子胥协助吴王战胜楚国,还把已经死了的楚平王挖出来鞭尸。

从这个故事来看,小人没有慈悲之心,也没有怜悯之心,当他做了错事,不会忏悔,只会害怕,他会一条道走到黑,所以才有“宁可得罪君子,不得罪小人”。可是反过来想,这个历史的悲剧完全是因为费无极这个小人吗?伍子胥最后挖坟鞭尸,挖的可是楚平王的墓,而不是费无极的。小人巴结奉承、谗言陷害,也只是推波助澜。真正做决策的,还是手中有权力的人。

腐败,关键是权力的腐败。联系到我们搞企业就是,如果领导不能公正公平,你这个单位就危险;带班长不能按理行事,你这个班组就不团结,就会闹矛盾。对工人,该涨工资你不给涨,等人家有了怨气,反映上来才给人家解决,这样工作就很被动。当你这个班子出现不团结的事,你作为领导就该考虑处理事情是否公正公平。

集团厂歌歌词里有“公正公平热心”,这也是大午人为人处世的一条基本原则。做事要讲两方道理,你是大午人,但处理事物不能只站在自己一方,也要站在对方的立场上看问题。“公生明,廉生威”——正因为你公正公平,才不会偏听偏信,明白一切是非曲直;也正是因为你本身廉洁守法,才有威力领导职工,当好干部。

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。

冯友兰把人生思想境界分为四种:第一种是自然境界。逆来顺受,任凭命运的安排,这种人居多,但干不了什么事。第二种是功利境界。这种人有了自己的追求,比如只要能多挣钱,不管刮风下雨,我也要出去上班,这种人是社会前进的一个动力。第三种境界是道德境界。这种人既知道追求个人名利,还知道不伤害社会,道不伤己,德不伤人,他能照顾到人伦,还能照顾到社会角色。第四种境界是“天地境界”。具有这种境界的人,不仅了解人的伦职,而且了解在宇宙中的地位和作用;具有这种境界的人,其行为已不止于“行义”,而是事“天”。这种境界的人的生活,是最有意义的生活。

小人往往是功利境界的人,这样的人有能力也很能干,就看你怎么用,所以说我们用小人,但是要防小人,你给他名、利,要把握一个火候。以前,我们的干部是以提拔任命为主,这就容易让小人上位——谁都愿意听奉承话,这也是人之常情。后来搞民主选举,靠巴结奉承不能上位,上级也能听到真实的声音。当领导的,要时刻警惕自己产生小人之心,也要防范小人。人的思想在变化,每一个路口都有魔鬼在诱惑。如果当领导的丧失了这个警惕性,那就很危险。





                        



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.

https://mp.weixin.qq.com/s/mrI6swRAC4VnUqRoBc7BxA





长歌当哭:老妈妈,您走好!


Long song when crying: Old mother, go away!

2013-12-09 19:21

长歌当哭:老妈妈,您走好!

我妈妈走了,走得很安详。昨天中午妈妈在输液的时候就像睡着了一样,没有了呼吸。大约一小时后,我和弟弟给她整理寿衣、修饰面容,分开妈妈的眼皮看,发现妈妈的瞳孔还没有散,眼珠还黝黑发亮,依旧那么有神……不是说人死了,瞳孔会散吗?

我妈妈出生在郎五庄北边三里地的马庄村,生在一个富裕的上中等家庭。三岁就没了母亲,虽然家里很富有,但是她嫁了一个穷人家,我爸爸家很穷。所以到了我们家,她一生贫苦,一生艰难,一生都和命运抗争。

老妈妈一生是有信仰的。一辈子吃斋念佛,逢初一、十五必去烧香。她动不了以后,还让儿媳妇和其他人想着初一、十五去上香。她信好人有好报,她教育我们“信天信地,走道儿踩地”。她教育我们“做好人难,再难也要做好人;做好事难,再难也要做好事”。三年前,我特别为她修建了念佛堂,现为大午国学院。

大午国学院

我的老妈妈是一个善良的人。从我记事起她就总是做好事。我记得1962年前后,大饥荒,家家户户都吃不上一顿饱饭,可是遇上那些口音很重的河南人来讨饭,我妈妈总要给人家盛半碗面汤,拿一小块饽饽出去。我当时很不理解,我说咱们都吃不饱,为什么把饭给外人?我妈妈说:他们比咱们还苦,咱们少吃一口,可能救活一个人。当初我在大午学校收养孤儿的时候,我妈妈就非常支持。她和我爸爸用捡垃圾的钱资助了几名孤儿。她经常对我说,挣了钱给大家多分一点,不要把钱看得太重。

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。

中年时代的父母

我妈妈是贤惠的,也是充满智慧的。记忆中,她与爸爸争吵过、打闹过,她深明大义,对爸爸很好。爸爸是1938年的党员,她支持爸爸抗日,为此还被“伪大乡”(日伪时期乡政府)扔进河里,当时她怀抱着我的大姐。我家的土坯房被日本人用两颗手榴弹炸过,爷爷被日伪军抓去,妈妈从娘家借了20多块大洋把爷爷赎出来。但是在解放战争中,爸爸要随县大队升级奉命南下,妈妈却死活不同意,不再让爸爸跟组织联系。或许是因为父亲长得帅,不放心,担心有去无回;或许是不愿意中国人打中国人;或许他们在这场战争中还有许多说不透的东西。在历次运动中他们都有激烈的争吵,他们打架、冷战的事几乎是生活常态,最终都是妈妈占上风,爸爸屈服,惟命是从。1948年土改,我家分了地,但是分了地主的粮食,晚上妈妈却让爸爸给人家送回去。她后来对我们说:咱们家穷是因为你爷爷赌博把家产都输了,地主的粮食是人家种出来的,不能白要人家的。我敢肯定,是因为妈妈的正直和爸爸的勤劳,1958年我们不仅有地还有了牛车,过上了温饱的生活。可是大跃进来了,爸爸不愿意入社,丢了党籍。

爸爸一生受妈妈的“管制”,但他是心服口服的,他对妈妈充满了依恋。前几天,妈妈病重,他多次要我们推着轮椅到妈妈床边,拉着妈妈的手许久不松开。连续几个晚上,他都念念叨叨地提醒守护的人们:动一动她,看看还有气没有?妈妈走了以后,他不再说一句话,似乎没有痛苦,也没有悲伤。

生病前的父母

我妈妈很慈爱。她自己从来没有过过生日,她说她不知道什么时候生日。其实她知道,她曾对我的妻子说过,她是八月十六生日,就不愿为自己张扬。可是我爸爸的生日、我们哥儿仨的生日,还有她的五个孙子的生日,记得非常清楚,都惦记着给大家过。我爸爸66岁生日,她操持着还大办了一次。今年11月10日是我爸爸94岁生日,她还乐呵呵地看我们给爸爸祝寿。

我和父母(2008年)

我妈妈是非常坚强的。她告诉我们不惹事,但有事绝不怕事。她使我们兄弟也很坚强。2003年我们三兄弟一起被关监狱,老妈妈天天在公司门口坐着,盼望着我们回家。公司的人们照常上下班,没人看到她流泪,但我相信她的坚强是撑出来的。曾有记者写她跪拜了158天,夜半跪在院子里,呼喊神灵和上天,她的眼泪都在夜里流了。泪水流了多少,谁知道?在神灵面前,她是弱者,在生活中她又是强者。四年以前,我妈妈病重,徐水县医院都不收了,托关系送到保定省医院,后来找院长,总算是收下了。从医院回来,她又挺过了四年。这四年,多少次病危,医生嘱托后事,可老妈妈都坚强地挺过来了。她生命力顽强,你看不到她的痛苦,听不到她的呻吟,到死也没见过她一滴眼泪。医护人员说:老人家太坚强了!

昨天晚上,开追悼会我喊了:老妈妈,您慢点儿走,今天您的三个儿子、三个儿媳妇、五个孙子都陪在您身边,送您远行。还有您的外孙子、外孙女、老孙家的亲人、您娘家的亲人也来了。大午集团的干部们都来送您了。老妈妈,您慢走!

大午集团的今天有老妈妈的功劳……

按照乡间风俗,老人去世停放三天才下葬。尊重老妈妈遗愿,不设灵堂不张扬,当晚就入土薄葬了。

长歌当哭!今天,妈妈还没走远,天堂的路不好走,老妈妈,您走好……

仅以此文为祭。



孙大午

2013年12月9日

附:老妈妈格言:

只有上不去的天,没有过不去的山。

心平了,比天还高!

信天信地,走道踩地。

君子之交淡悠悠,小人之交甜蜜流。

猪往前拱,鸡往后刨,人吃动转之食。

宁看贼挨打,不看贼吃肉。

天上有神,地上有神,举头三尺有神明。

有理走遍天下,无理寸步难行,有理不怕见朝廷。

附:大午集团悼词:

经历96个春秋,您走了,将近一个世纪的冰霜雪雨、荣辱盛衰,您经受过,拥抱过,抗争过,接纳过。人间所有的苦难和幸福您都品尝体会过,您是丰厚的,圆满的,您走了……

您是一位慈祥的伟大母亲,您养育了三个好儿子,在您的影响下,您的儿子们踏实勤奋、勇敢善良,带领企业健康有序的发展,这都是您的骄傲。您带着属于您的骄傲,您走了……

您是一位坚韧果敢的伟大母亲,03年事件中,您的三个儿子蒙冤入狱,面对纷杂的记者,您从没有掉过一滴眼泪。您说您心里有底,您的儿子们带着大家伙做好事。是您支撑着所有的大午人,是您给了大午人力量。而您在夜半时分,跪在庭院,泪水长流。

您是充满智慧的伟大母亲,您的至理名言被几代大午人传颂,面对困难,您说:“只有上不去的天,没有过不去的山。心平了,比天还高!”劝人行善,您说“天上有神,地上有神,举头三尺有神明。”

您走了,平凡而伟大的老人,您的一生充满艰辛,更充满了荣耀。您是大午人永远的精神财富,大午人永远怀念您!

安息吧,大午人伟大的母亲!

愿您老一路走好!









                               



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!


http://sundawu1.blog.sohu.com/282063396.html





我认准的事情,就会把它做下去,认准的道路,就会把它走到底。


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。

不准公鸡打鸣,我能不能做一条狗?

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?”

此时检察长厉声喝止:“孙大午!你还说话!你要知道你的妻子批捕在逃,你两个弟弟还在看守所,你家里还有两个八十多岁的老人……”听到这话的时候,我落泪了。无情未必真豪杰,我认可这句话。

第二次流泪,是我的律师团给我辩护的时候。他们调查了很多村民,对老百姓如此广泛的拥戴一个企业家感到很吃惊。他们在法庭上对我说,“用《刑法》去摧毁一个优秀的民营企业,摧毁一个没有任何不诚信记录,没有任何社会问题的优质企业,不是立法的目的。如果一定要用法律去审判、惩罚这样的企业,只能说明法律有问题!”当时我动情了,我听到了老百姓的声音,感受到了父老乡亲们的支持。

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”。

丽达:“法官先生,那么良心也不承认法律。”


相信当时很多人都看到了我掩面的哭态,或许也看到了我的泪水,但是没有人听到我的哭泣声。那不是哭泣,哭是有声的,泣是哽咽的,我是哭而无声,泪而不泣,我在默默的流泪。那是一种压抑的,很难描述的悲伤情感。

法庭上流泪的一刹那,我觉得世界上最好的人和最坏的人都在监狱里。监狱没有什么可怕的,监狱也是人去的地方。我相信很多事情的好坏,人常常是不能自主的,有时候你想做个好人却做不成,有时候坏人想做好人也做不成。比如监狱里的死刑犯很多都是想做好人的,沦落到监狱里,感觉是命运在捉弄他们,而不是他们的人性使然。邓小平说过,“好的制度可以使坏人变好,坏的制度可以使好人变坏”,我相信这句话。

当时我并不绝望,而是感到一种力量。我从来没有绝望过。我崇拜的原则是论是非,不论成败,“虽千万人,吾往矣”。我小的时候很倔强,人家说我牛,“午”字出了头。我说这不是对我的夸奖,也不是对我的贬低,只是对我性格的描述。我认准的事情,就会把它做下去,认准的道路,就会把它走到底。

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?

英雄的“义与力”、“破与立”


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。

本来,妥协是一种美德,是善对恶的宽恕,恶对善的让步。不过,妥协一时,人们可以原谅你,妥协一世,人们通常就不会把你奉为英雄了。也就是说,智者以妥协的姿态对这个社会进行教化,但都不会成为英雄,英雄该有悲壮的色彩,知其不可为而为之。英雄就是自觉选择艰难道路的人。

秦始皇是英雄,荆轲也是英雄。对立的两面都可以称之为英雄。每个群体都有他们认可的英雄,因为每个群体的英雄代表的都是符合他所在群体的利益和是非,不是普世价值的利益和是非。因此,我们通常说到的都是民族英雄、群体英雄,而不是世界英雄,世界英雄很难看到。不需要英雄的世界,可能是一个和平安详的世界;而不需要英雄的民族,一定是一个沉沦的或者是堕落的民族。

历史上的范蠡、张良称得上是大英雄,因为他们的目的是息去兵争,以安天下,而不是想着自己当大官。

毛主席说过,不破不立,大破大立,破字当头立在其中。英雄应该是能够大破大立的,但是大破容易大立难。破而不立,还是比较狭义的英雄;能破想立,但没有立起来,理想没有实现,也是大英雄,悲剧英雄;能破能立、大破大立的人才是真正的大英雄,比如华盛顿,打仗是英雄,治国也是英雄。但古往今来,能够大破大立的人太少了。

不做“牢骚英雄”,不做“逞英雄”


人要做成一件事情,尤其是比较大的事情,就得耐得住寂寞,受得了冷漠,就得能够任劳任怨。任劳容易任怨难,能吃苦的人很多,但不抱怨的人就很少。经常有人抱怨自己很委屈,抱怨别人不理解,容易抱怨的人就做不成大事,就做不了英雄。能任怨很难。

我认为,能够“以直报怨”、“以德报德”是最好的。但如果没有那样的环境,就要宽容。我想到耶酥被钉在十字架上时,向人们讨口水喝,有人却拿破布蘸上盐水递给他,耶稣怜悯地望着天说:“原谅他们吧,他们不知道自己在干什么。”

《道德经》开篇第一句话,人们都理解为“道可道,非常道”,老子最早的文章其实没有标点,我把这句话理解为:“道可,道非,常道”。类似于是也可,非也可,无是非不可。所以不能做到以直报怨的时候,就要认可这句话。英雄本来就应该无怨无悔。

英雄在任何困难面前都不会退却,但是在成功以后会知趣地走开,选择淡出,让别人去喧闹。英雄必须学会默默退出,必须承受委屈、误解、孤独和寂寞。

有些英雄在成功之后,变成了“逞英雄”。毛主席说过,我们在敌人的炮火面前没有被打倒,可在敌人的糖衣炮弹面前败下阵来。英雄难过美人关,英雄也难过权钱关。英雄变了,并不能说他一开始就是伪英雄,而是成为英雄之后,没有想清楚有了名、利、钱、权之后干什么。

我说人的理想不是当官,不是挣钱,也不是当英雄,而是当官以后做什么,有钱以后怎么用,成就英雄美名以后做什么。英雄不是一个休止符,得到英雄美名后没有戛然而止,才有立德、立功、立言之说,才能把美名传下去,才能做持久的英雄。





                                                  


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!











       




                                               






                                               






                                                

大午诗选

 

20036月《囚歌》

遭囚更识一党祸,生几何,万岁歌!

为怕割舌堪压迫,狂飚落,看狱火!

从来不信传世作,天行健,地怎说?

血流成河,后人评对错!

百年沧桑谁道破?一二三,必共和。

纵然已近天命之年,仍西望长安,诘责蜀道,

惟有男儿本色!

于徐水看守所



2003
6

《人为什么要有思想》

人为什么有思想?有思想是多么痛苦!

在什么地方有思想最痛苦

在监牢里,我向你告诉:

一间小屋,中间隔开栅栏铁柱

3米×3米,角落放着一个马桶,

靠墙挤下一张床铺,

中间放一个脸盆,

我每天围着脸盆转

数数,一步,两步,三步……

我总想,拉磨的驴

它拉磨,要蒙上眼,不蒙眼,它就不转

蒙上眼,它没有思想,转啊转

它没有痛苦,因为它不会数数!

可是,人啊,睁着眼转,思想还跟着转

磨得是心,搅拌的是肉,撕裂的是灵魂

在这个时候,你才知道,思想给牢囚带来多大痛苦!

驴是上了户口的马,

人是有思想的动物。

人生的意义何在?

为思想承担痛苦!

——于徐水看守所



2004
66

50岁生日自题》


风雨过后留心痕,日行中天赖众神。

天命不知归何处,祝福大道赶路人。

 

2005928

《寻找希望——悼华贻芳》 

——宗凤鸣 孙大午

你去了哪里,华贻芳?

你逢人便说,你在寻找希望!

如今你都不见了,

希望是不是变得更加渺茫?

 

你去了哪里,华贻芳?

你逢人便说,你找不到希望。

你不老,你却走了,

希望是不是要让更老的人担当?

 

你去了哪里,华贻芳?

你逢人便讲,你一定要找到希望,

现在你不辞而别,走得匆匆忙忙,

是不是知道了希望在何方?

 

回来吧,华贻芳!

你寻找希望去错了地方,

你应该相信希望在狱火里,

而不在远离人间的天堂。

 

回来吧,华贻芳!

你看九十还迎风挺立的我,

你看五十还不知天命的他,

心里都充满希望。

 

我们看到了希望——

它在田野

它在工厂

它在沉默中

它在互联网……

 

你不信?那你就睡一觉!

唤醒你的时候,天一定大亮

我们将在第一束霞光里,

为你摆上美酒琼浆

 

2004527

“阶梯教室看光盘,纪念蒙难一周年。

满腔愤怒无呐喊,妻哭有感诗两篇。”

高校演讲起风波,一场大难如穿梭。

若非恶鬼开玩笑,当是天意传新说。

千古文化一把火,万世太平百年课。

狂飙再落须睁眼,不唯独夫向共和。”

回首噩梦已经年,亲人仍旧泪涟涟。

别说晴天愁阴影,本分农民耕田难!

自由劳动生财富,淳风化雨多善男。

不是大午花一点,万国遍呈桃花园

2008108

天堂地狱一肩担,

人间转换两不难。

百姓筑就规戒尺,

看我从容定方圆!

 

 

2009116

《短歌行》

漫步乡野,无槊赋诗。愧对红颜,天命老矣。

酒色财气,并驾齐驱。斗转星移,排列有序。

思无可思,欲无可欲。 虞姬轻生,霸王小气。

不渡乌江,沽名钓誉。月暗星密,嘉宾连席。

但闻姜尚,九叩为师。 釜山之巅,和合相济。

周公吐哺,天下归一。

 



2009
121

《调寄木槿花  敬儒公园雪后有感》

风后暖,雪后寒,共和桥边,有青松比肩傲立,唯缺腊梅装点。

不远处,惠儒亭畔,月季守约,曾伴木槿花开。

而今时令骤至,痛失红颜,天天咫尺相对,徒存默默知己。园内再无佳话,墙外岂少笑谈。三两声叹息,抛洒些许心泪,泯灭点点遗憾。

悲情叩问,孤绿可算美景?哀哉苍天!

 

2010228

去年中秋月朦胧,今日元宵雪打灯。

不意儿时民间谚,稍作留心如此灵。

风雷雨雪谁操办,日月星辰怎运行?

若是上天存法眼,均衡冷暖济苍生!

 



2010
228

元宵慢饮酒三巡,窗外急切雪纷纷。

天空蒙蒙遮望眼,大地皑皑少精神!

初怪燕子无归意,终信乾坤有灵魂!

季节颠倒叩天问,不知人间几时春?

 

2010519

西依太行东临海,

古城三月冰不开!

日精月华孕何物?

京津两市出我怀!

 



2010
63

《游衡水湖》

欲望环境原生态,平原洼地衡水湖!

野鸭灰鹤看百鸟,绿岛夕阳倒影图。

更喜燕鸥成双对,栖息水草孵幼雏。

美不胜收问出处,原来三国袁本初!

注:1、袁绍字本初。

    2、衡水湖是人工湖,相传在三国时期先为袁绍开挖,后曹操扩大,成为曹操南征吴越的水兵基地。

 



2010
63

《游东营黄河入海口》

东营黄河入海口,乘船观景湿地游。

黄土高原泥沙至,悄无声息变绿洲!

精卫填海非人力,沧桑变化待春秋。

莫怪草民无志向,垂钓渔翁笑王侯!

 



2010
816

《七夕》

 悠悠岁月的煎熬,漫漫长空的期盼

到了这一天,他们却没了话说!

都多少次了?我躲在葡萄架下,

默默地听 默默,悄悄地看 悄悄!

牛郎织女星,小时候的谜

我快老了也不解,他们怎么变成了永恒?!

 



2010
922

《中秋 戏作》

中秋圆月分外明,清澈无云碧长空。

悠悠天下多少事,漫漫苍穹几颗星?

嫦娥已伴吴刚睡,后羿还在逞英雄。

一人吃下俩月饼,管她有情是无情!

 

20100816

(七夕有感)大三国主题歌

问世间情为何物?让爱恨交织,盈亏无补!

问世间爱为何物?让情天恨海,如此悬殊!

问世间恨为何物?让妒爱成仇,情无所属!

问世间义为何物?让爱恨情仇,一统归宿!





201008231103

原以为仅仅是一个传说,没想到你是真的!我在世界上找到了你,荆棘鸟——产自南美的奇特!

一出生,你就是一团火。但你最美的时刻,是娇小的身体,勇敢地穿刺最长最尖的荆棘,惨烈地流着血,悲怆的唱着歌!

生命只有一次,你的歌也只有一次。痛哉快哉?如愿以偿,曲终命竭!最深痛的巨创产生最美好的音乐,最艰辛的磨难诞生最不朽的著作!

其实荆棘鸟,我不必赞颂你,因为我就是死去的你,你就是活着的我!

(我就是过去的你,你就是现在的我!)



20100901

秋凉了,花要谢了,小草忙结仔。几声鸟叫虫鸣,打断了我的梦!昨夜小雨,做了一地好事,尘埃落定,深呼吸,才知道,真爽!



20101003

《过井冈山》两省交界处,由湘入赣,雾蒙蒙盘上井冈山。好一个险恶去处,毛泽东住了一年多一点点,而今变成盛世桃源。大楼宾馆,难以胜数;豪车达官,接踵比肩。红色旅游正盛,一队队先进分子,谁人买单?受教育,看过了星星之火,曾经燎原!找路边小店,点土匪鸭下酒,举杯遥祭,王佐袁文才何在?一夜无眠!




20101208

春夏秋冬皆有晴,花开花落自飘零。休动远近贪占念,感知我在宇宙中!




20111020


孙氏宗亲世联会,善举凝聚众人心。忠孝诚信承祖训,天下孙氏一家人。同根同源连血脉,同心同德向前进。天下为公弘大道,世界大同祭孙文!

 



20120130


“我犹豫,我彷徨,

我该不该张开捕捉的网?”

心爱的人儿,

要我逮一直麻雀喂养!

 

我告诉她,

麻雀的天性不能驯化,

逮住了它,它不仅会绝食,还会生气,

气绝身亡。

 

她生气了,说我不在乎她的爱,

到在乎一只麻雀的死亡,

她要我一定抓一只给她,

她要看着这只麻雀绝食,气绝身亡!

 

我该怎么办?

爱能驯化一切吗?

求求上帝告诉我,

温顺的麻雀在何方?”







2008年8月23日

《祖国,我对你意见太多》

祖国,我对你意见太多

 

请你不要怪我

 

因为你的丑陋

 

代表着我

 

祖国,我对你意见太多

 

请你不要怪我

 

因为我是你忠实的儿子

 

你可以任意折磨我

 

祖国,我对你意见太多

 

请你不要怪我

 

因为我理解你

 

你可以不理解我

 

祖国,我对你意见太多

 

请你不要怪我

 

我愿意你十全十美

 

因为你就是我

 

祖国,我对你意见太多

 

请你不要怪我

 

因为我不能改变

 

我就是









                                             


                         
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





                         



[祖宗十八代]


自己之父~父亲

父亲之父~祖父

祖父之父~曾祖

曾祖之父~高祖

高祖之父~天祖.




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)?












                       


孙大午

5月27日 16:31 来自 iPhone客户端

今天5.27,慢慢的会忘记!



等你回家

等你

树叶不肯飘落

等你

鲜花不肯谢去

在多雨的季节里

你没有一声道别就悄然离去

五个月被磨盘碾压的日子

牵挂 压抑

恐惧 焦虑

再听不到厂歌校歌高亢的旋律

白天如黑夜般死寂

黑夜如噩梦般惊悸

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

我们坚信你有礁石般的坚强

坚信你不会倒下 你顶天立地

却没想到你还有海洋般的博大

为了白发苍苍的父母

为了患难与共的兄弟

为了集团的航船

为了新村的图画

为了农民的苦难

为了理想的大厦

你把屈辱的罪名接下

有谁懂你苦涩的泪水为何透湿红马甲

幼稚的人可以壮烈地死

成熟的人能够屈辱地活

终于阴云散开阳光洒满大地

你回来了

伟岸的身影温暖了一颗颗牵挂的心

你回来了

执着的脚步踏响了机器的轰鸣

你回来了

你的泪水湿润了我们的眼睛



捧上一束鲜花

为了曾经荒芜的往昔

燃起鞭炮吧

为了复兴的厂区

敲起开心的锣鼓

为了飘扬的校旗

昨天的辉煌今天继续

明天的太阳从这里升起





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





                      



大午粮液之歌

孙氏家酒起太行,釜山脚下郎五庄。
炊烟袅袅桃源梦,大午粮液醉城乡。
纯粮酿造无假酒,品酒品人情意长。
醇厚绵甜入口好,亲朋好友齐欢唱。
大午粮液醉城乡
大午粮液醉城乡
女人喝了染红粉,男人喝罢逞豪强。
喝了咱的酒,上下通气不咳嗽。
喝了咱的酒,滋阴壮阳嘴不臭。
喝了咱的酒,一人敢走青杀口。
喝了咱的酒,见了皇帝不磕头。
一四七三六九,九九归一跟我走。



孙大午
4月16日 15:26 来自 iPhone客户端
大午粮液之歌!


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 2016-2019






          

                   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




                        

孙大午讲话

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

    大午集团监事长孙大午在第二届世界孙氏宗亲联谊大会上的讲话
    2016-11-23

    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

    管理要重研发,品质就是生命——在大午集团新春培训会上的讲话
    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



http://www.dawu.com.cn/zjdw/sdwjh/





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
 


孙大午讲话

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



http://www.dawu.com.cn/zjdw/sdwjh/list_34_3.html



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


http://www.dawu.com.cn/zjdw/sdwjh/2014/135.html



                                

                                  
            
                                                          Dajue Temple
                               
                             

                 Sun Dawu:  I believe in Heaven


translated

 

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

 

201145日,周二,晴,清明节。在这特殊的日子里,我们兄弟仨祭拜完祖宗,思绪翻滚、感慨万千。如果说做企业二十多年来有所欣慰,我最大的欣慰就是双亲健在、兄弟情谊均好。我的母亲已93岁,父亲也是91岁。我们(哥)仨还都团结在一起,为大午集团共谋事业。

 

今年大年初三,照习俗,我们哥仨约好一起祭祖。我看到周围一些家庭失和的乡亲,连祭祖烧纸,都是一个在坟东头,一个在坟西头,不聚首。比较起这些乡亲,我觉得我是幸运的,也对得起我的双亲和列祖列宗。于是翻出那时作的小诗一首。

 

正月初三,循惯例,三兄弟携手,祖宗坟前祭拜。

 

放鞭炮,燃香纸,爷爷奶奶不孤独。佑儿子天年,孙子业绩。

 

老父母,逾九十,仍传授着何为生活、劳动、伴侣。

 

天命老,五十七,惶恐盘点:上学,入伍,办民企。

 

急,不急?斗转星移光阴迫。天有序,枉拥挤!

 

治国有人,平天下,何须多问?身修家齐,望列祖列宗有知。

 

信仰上天

 

很多人都以为自己是企业家,其实不然。《基业长青》的启示是:企业的寿命应该很长,应该超过自然人。一个三年、两年,或者五年、七年,就寿终正寝的企业,谈不上基业长青,也谈不上真正的企业。

 

业的领导人,在十年、二十年,甚至几十年之后,甚至很短暂的几年之后,退出了领导岗位,只要在任期间,使得企业不仅蓬勃发展,而且可持续、后继有人,这样的企业领导人比较接近企业家,或者说就是个企业家了。

 

西方的企业做得很扎实、且循序渐进、持之以恒,几代人围绕一个品牌一直做下去。西方的企业家甚至高于政治家。因为他不仅是物质财富的创造者、科学技术的研制者,还是精神财富的创造者、价值观念的引导者,这样的企业家才是真正的企业家。反观中国有些企业,兴也勃焉,其亡也忽焉,蒙牛跑出了火箭的速度,这样的发展模式值得我们三思。我认可的是那种扎扎实实、非一蹴而就、可持续、能够继往开来的企业,这样的企业领导人才是我心目中的企业家。

 

谈到企业家的信仰,不能不谈价值观。

 

们通常认为挣钱越快越好,挣得越多越好,这也是一种价值观。当然,我们应该有一个更深厚、更有文化底蕴的价值观。诸如如历史上那种从道不从君的价值观、君子爱财,取之有道这里不是什么钱都敢挣,什么钱都敢拿。邦有道,贫且贱,耻之;邦无道,富且贵,亦耻之这个就是我内心的东西。

 

历史上有一个典型人物伍子胥。伍子胥一生为了报仇,是典型的有价值观无世界观、有远见没有卓识,有心人可以去翻看历史书籍,熟悉了解他的生平和为人处事。所谓有远见无卓识,就是已经看到未来,但是当下具体怎么做,不清楚,很糊涂。有时候,我也是如此,对于未来,我知道大势,可是当下应该怎么做?我却不知道,所谓活在当下说起来轻巧,做起来难。

 

没有远见就更谈不上卓识。没有远见,没有世界观,钱的王八大三辈了。这就是价值观的困惑,认为有钱就可以为所欲为。

 

我信奉君子爱财,取之有道挣稳小钱,不急于挣大钱。人生的价值不仅体现在一时一事的成功上。企业的生命延长,做的长久,有可持续发展,或者后继有人,继往开来,这才是我所追求的理想。

 

实我也不清楚我的信仰是什么。如果有的话,那就是信仰上天。上天这个东西无法去定性,也没有一个形象化的绘。上天就是一个天。我信仰天、信仰地,至于其他的偶像,在我心里面没有。我的脑子里没有偶像,没有基督、没有上帝。我不信仰它们。我信仰地道、天道、人道。冥冥之中,我觉得上天对宇宙、对生活在其中的人类有所眷顾和安排。

 

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。

 

读传家次之

 

如果人们崇尚道法自然,生活就会慢下来。西方国家已经走过这个阶段,在5*8时工作制后,还在往下走。比如说一年有一个月的假期让工人们去休息,这样,企业领袖也可以轻松起来,这是多么美好的东西。

 

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。

 

时我也跟企业家朋友交谈,讨论我们这些企业家在道上还是在路上?”“本不同。道是循环往复,路是一往无前,英雄都倒毙在路上。有出发点、有归宿,这才是道。也不是说我意志消沉或者嫉妒那些英雄以及成功人物,也不是大午集团搞不大,吃不着葡萄说葡萄酸,有时候我也确实为他们捏把汗。我认识的很多大企业家,他们的企业搞得非常大,动则几百亿、上千亿,我就想知道他们的动力何在。我现在还可以滑旱冰、带孙子、游泳、学英语,觉得内心很自在,很安详。

 

儒家、道家的思想,对我影响确实比较深。我觉得儒释道应该结合起来看。道教为什么不如佛教兴盛?是因为佛家的思想比较接地气,讲究因果轮回,老百姓就信这个。善有善报,恶有恶报,不是不报,时候未到,时候一到,一切全报这就是在教人们与人为善。至于佛经有上万卷,我想应该没有多少人去阅读,又真正能够领悟。儒教是不教亦教,有耕读传家的意味在。道德传家,十代以上。耕读传家次之,诗书传家又次之,富贵传家,不过三代

 

基督教可以让人忏悔,释放心灵和道德的压力。伊斯兰教以兄弟相称,有互相救济的意味在。可是道教,我们没有《道教经》,只有《道德经》,《道德经》中,的成分多,的成分少。所以《道德经》都是天上的东西,玄之又玄。那么从何而来?就是我们所说的儒家的入世思想和企业经营管理思想。

 

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。

 

总得有敬畏之心。有东西诸如命运,总是令我们琢磨不透,于是就要信仰上天。如果我们只相信自己,是否就成了曹操?宁肯我负天下人,不许天下人负我。西方社会说,我有一间破房子,风能进,雨能进,国王不能进这样人们才没有恐惧。而我们儒家强调的秩序感,其实并不能保障免除恐惧。

 

我的美丽与哀愁

 

如果要说我有所困惑,就是我虽然制定了不以盈利为目的,而以发展为目标,以共同富裕为最终归宿经营发展方针,下面还是有人自作聪明,做一些手脚。他们不理解我,认为我老套、愚笨、一根筋。这种事,我就亲手活捉了两次。

 

们这里有个玉米食品厂,将玉米加工成珍珠米(玉米糁),弄到北京市场去卖。珍珠米的外包装标注25公斤,实际只装49.5斤。我就问,为什么少装半斤?米糁厂的厂长回复道:这不是多卖钱吗?整个市场都这样,留出损耗,不可能足斤足两。我吩咐,不仅要装满25公斤,连包装袋可能损耗的2两也要装进去。他满口答应。过了几天,我再去看,这次装的不是49.5斤,而是48.5斤了。只是外包装袋上不再大午农牧集团生产样,把我气得够呛。那时我还是董事长,二话没说,将厂长撤了。

 

业公司的一名经理,曾经跟着我外出讲课,信誓旦旦:我是农民的儿子,我做的肥,要是掺假,我就是坑我爹呢!后来就出了笑话,事实证明他连爹都坑。这个社会很荒唐,讲的那些个漂亮话,真正落实起来,远不是那么回事。






                      We Must Clarify our Own World

translated

 

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






Introduction

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

                                                           

                               


  



1986年,孙大午(右)和妻子刘会茹(左)在办公室合照







   
                  


   孙大午在自己的第一部汽车121前独照    1987








  1987年,孙大午大儿子孙萌(左)、二儿子孙硕(右)在办公室前合照





 


 1988年,孙大午在农场独照









  1988年,孙大午在瑶池





  1988年 孙大午钓鱼独照






1988年,孙大午(左)及夫人刘会茹(右)在大寨合照







Drilling for Village Water






Visit to Paris




 






  1994年  孙大午在田地独照                                                












1995年,孙大午(左二)在养鸡经验交流会上合照a



Sun Album 2






                                   


                                       1996年,孙大午(左)与大儿子孙萌(右)在敬儒公园合照




                                   

                            1996年7月31日,孙硕(左一)刘会茹(左二)孙萌(右二)孙大午(右一)合照




                         

                                1996年8月28日,孙大午(二排中间)在保定28战友经联会成立大会上合照





                                       

                                    1999年,孙大午(右三)和视察的河北省委秘书长郭庚茂(右四)合照





                                       

                                     1999年,孙大午(左二)与视察的河北省委秘书长郭庚茂(左四)合照





                                      

                                           Sun Dawu     D. Carlton Rossi     2002






                                              

                                                   2003年,孙大午(中)与张朝阳(右)在北京合照

 


                                               

                                  2003年,孙大午(左二)与江平(左一)茅于轼(右二)阮次山(右一)北京合照


                                


                 


                                           The Trial  (2003)




                                     



2007年,孙大午(后排右三)及夫人刘会茹(后排右四)、孙二午(后排左三)及夫人儿子孙文(后排左一)孙志华(后排右二)及夫人儿子孙佳佳(前排右二)、儿子孙萌(前排左一)及夫人、父母(前排中间)二儿子孙硕(前排右一)合照





                                   


                     2007年,孙大午(左二)和徐水县委书记王林(右二)在四川成都考察






                                      

                          
                   2009年,孙大午(左)和保定县委书记王林(右)在东莞考察时合照







                                         


                      
               2010年,孙大午(左)与柳传志(左二)联想副总唐旭东(右二)王林(右一)合照






                           


2010年10月23日,孙大午(中)在厦门举行的世界孙氏家族联谊会上从建安集团董事长孙吉龙手中接过会旗



                                

                                                     大午与父母



                             

                                         Three Brothers and Carlton
                                                      
                                                   October 2015




                          
 
                                                  Unveiling Ceremony




                                   

                                                  Sun Family Conference