How to solve the conflict between rural society and modern rule of law

First of all, the order of rural society is often based on the universal human natural emotion of "loving poverty", which is pointed out by Confucianism (rather than advocated by Confucianism). "Love for the poor" is an accurate and inaccurate generalization of Mohism, which advocates "universal love", to its rival Confucianism. It is true because Confucianism sees and admits that people's natural feelings are different in love, and social order cannot go against people's natural feelings, so it is a realist in this respect. The "love without distinction" advocated by Mohism is against human feelings and an ideal that is bound to fall into fantasy (Mohism is annihilated by history, so it is inevitable). It is not established because Confucianism only recognizes reality and does not regard it as an ideal. The ideal of Confucianism, as Mencius said, is to "push benevolence" on the basis of acknowledging that love is a different reality.

"I am old and I am old, I am young and I am young", which means "punishment for widowed wives, as for brothers, is to stay at home" ("Liang"); It is this emotional difference between people that makes it possible to push grace. For the analysis of the natural emotion that "love is poor", please refer to Hume's analysis, The Theory of Human Nature, Volume II, translated by Guan and Zheng, The Commercial Press, 1980, Volume III, Chapters II and III, p. 645.

This order takes place in a small acquaintance society with close ties formed by blood and geography, which is highly homogeneous and often narrow-minded. At best, it means "love your neighbor" (Bible).

There is also a saying that "elbows turn inward". See also Eriksson,

Note 7 above, especially the analysis in chapter 10. It gives priority to paying attention to and satisfying the interests of insiders (this is actually justified because the relationship here is more reciprocal). Once conflicts and disputes occur between insiders and foreign strangers, the interests of the community are often safeguarded at the expense of the interests of outsiders. The most extreme example is that "thieves can do something",

There is a road in the group, and people outside the group have no road. Because of this feature, it will often aggravate the closure of this society.

Secondly, because it is based on the acquaintance society, and because of this compactness, the order of rural society can not form an "expanded order" as Hayek said, and it can not be used as the basic organizational framework of a modern nation-state with a vast territory. According to Hume's analysis and demonstration, human natural morality is not enough to constitute the order of "generalized society", and even conflicts with this order. The order of generalized society is not only artificially formed by people in necessary social interaction. Ibid. note 19.

Although it can be the basis of social order in big countries. Therefore, we may understand why the so-called "country" in the west (except the empire, which is forcibly linked into a "country" by military forces) has always been a country and often appears around commercial centers. Even though there was an authoritarian "state" in early modern times and the territorial jurisdiction was expanded, the legal order in different places was still inconsistent, so that Voltaire, a thinker in the French Enlightenment period, once laughed at the French laws at that time, saying that he crossed different jurisdictions more times than he traveled by changing horses.