Chapter 1:

Chinese society is rural. The author defines the importance of land here. We live by agriculture. There is no flow of people and space; there is little communication between villages and villages, and they are isolated and separated by many barriers. Therefore, it is a society of acquaintances. The communication between people in rural society is not based on "the emphasis on contracts, but occurs when a behavioral norm is familiar and reliable without thinking."

Chapter 2:

In an urban-oriented context, we will laugh at country people as "stupid". For example, country people hear the horn of the car behind them on the road. Sound seemed to be in a hurry. Country people have never seen the world in the city and don't know how to deal with cars, but this is just a matter of knowledge, not intelligence. If such ridicule is true, then country people can also laugh at city people.

Chapter 3:

The difference between man and other animals lies in his ability to learn. He can learn not to be controlled by physiological reactions. The so-called learning is the process of establishing a behavioral pattern and changing the instinctive way after a person is born. The method of learning is "learning". Learning means doing things again and again so that a person becomes accustomed to a new way of doing things. Learning is to break the gap between the present and the past of personal knowledge. The bridge between the present and the past is memory.

Chapter 4:

In the eyes of many people, the biggest problem of country bumpkins is "privacy", such as "clearing snow in front of your own door and not worrying about frost on other people's houses"; They love to take advantage of others and don't worry about other people's affairs. The corruption problem that has been criticized now can be attributed to "privacy".

Chapter 5:

Morality refers to the norms of behavior in interpersonal relationships. In this chapter, there are two important concepts, group morality and private morality. Feilao called Western society the group model and traditional Chinese society the differential order model. Different social structure patterns will produce different moral concepts.

Chapter 6:

The concept of family has a clear definition in anthropology: it is the birth community composed of parents and children. Parent-child refers to its structure, and reproduction refers to its function. From a reproductive perspective, the goal of raising children will eventually end. The function of the family is temporary, while the social functions of the state and school are long-term.

Chapter 7:

Emotion is a stimulating reaction, a kind of psychological tension, which is equivalent to what we often call excitement. If the relationship between stimulus and response becomes fixed through constant repetition, there will be no tension in the body. From the perspective of social relations, emotions are destructive and creative. Emotions often occur by trying new responses and blocking old ones. The occurrence of feelings will change the original relationship.

Chapter 8:

Local social order is not spontaneous. It's not that in a small country where few have heard of each other, old or dead, order can only be established by everyone's instinct or conscience. The establishment of order must be maintained by external forces. In a society governed by the rule of law, it is of course the state power, but in a traditional local society, it relies on "rituals".

Chapter 9:

In handling cases in rural societies, a common reason is that "this child has not been a good person since he was a child." Such judgment standards are obviously not conducive to distinguishing right from wrong. Elders often have moral considerations when handling cases. Modern law gives the impression that moral considerations are increasingly excluded. Judges can only hear cases according to regulations. The law is just a tool, neutral and does not play a role in moral judgment.

Chapter 10:

Power can be divided into two perspectives: one is in terms of social conflict, that is, some people rule and oppress other people, and the ruler drives the ruled to act according to their own wishes. There are different levels of society, and governments and countries are based on class struggle. This kind of power can be called tyrant power.

Chapter 11:

The tyrannical power that occurs under social conflicts, and the right of consent that occurs in the process of social cooperation. In this chapter, Fei Lao also introduces the right to educate . Because China's rural society is obviously not a conflict-oriented authoritarian society, nor is it a modern society that treats everyone as the same element.

Chapter 12:

Blood relationship is a relationship composed of birth and marriage. The rights and obligations of people are determined based on kinship relationships.

The slower the pace of social change, the stronger the role of blood ties. Social status determined by blood cannot be chosen by individuals. Your origin has already determined your life.

Chapter 13:

The nature of power includes the tyrannical power that occurs in social conflicts, the right of consent that occurs in social cooperation, and the rights of consent mentioned in Chapter 11 "The Rule of the Elders" In this chapter, Fei Lao proposed the fourth kind of power - the power of the current situation. The power of the current situation is different from the power of the elders. It is not based on the validity of tradition. It is caused by the current situation of social changes, so it is called the power of the current situation.

Chapter 14:

People in rural society act based on "desire". For example, if I want to eat garlic or spicy food, then I will eat it. In modern society, desire cannot be used as a guide for people's behavior. "Need" occurs, so there is also a "plan". For example, in order to obtain comprehensive nutrients, I need to deliberately eat which foods. "Need" is based on a functional reality that maintains the overall healthy development of people