DDJ 75. 求生之厚，废奴十三修订

第七十五章
[原文]

民之饥，以其上食税之多，是以饥。民之难治，以其上之有为①，是以难治。民之轻死，以其上求生之厚②，是以轻死。夫唯无以生为③者，是贤④于贵生⑤。

[译文]

人民所以遭受饥荒，就是由于统治者吞吃赋税太多，所以人民才陷于饥饿。人民之所以难于统治，是由于统治者政令繁苛、喜欢有所作为，所以人民就难于统治。人民之所以轻生冒死，是由于统治者为了奉养自己，把民脂民膏都搜刮净了，所以人民觉得死了不算什么。只有不去追求生活享受的人，才比过分看重自己生命的人高明。

http://www.daodejing.org/75.html

“民之难治，以其上之有为①，是以难治。民之轻死，以其上求生之厚②，是以轻死。夫唯无以生为者，是贤于贵生.  ”

屈原既放，游于江潭，行吟泽畔①。颜色憔悴，形容枯槁②。渔父见而问之，曰：“子非三闾大夫欤③？何故至于斯？”屈原曰：举世皆浊我独清，众人皆醉我独醒，是以见放④。”渔父曰：圣人不凝滞于物，而能与世推移⑤。世人皆浊，何不淈其泥而扬其波⑥？众人皆醉，何不哺其糟而啜其醨⑦？何故深思高举，自令放为⑧？”屈原曰：吾闻之：新沐者必弹冠，新浴者必振衣⑨。安能以身之察察⑩，受物之汶汶者乎？宁赴湘流，葬身于江鱼之腹中。安能以皓皓之白，而蒙世俗之尘埃乎？”渔父莞尔而笑，鼓枻而去。歌曰：“沧浪之水清兮，可以濯吾缨。沧浪之水浊兮，可以濯吾足。”遂去，不复与言。

屈原在美国历史上，最像Thomas Jefferson, Robert Lee 这些南方忧郁贵族，文豪名将；本身充满矛盾，叛逆眷恋，无力回天。 

道教怜惜屈原“皓皓之白”，然不推荐以“身之察察”赴湘流。  ”宁其死为留骨而贵乎，宁其生而曳尾于涂中乎“ － 庄子

昔斗子文三舍令尹，无一日之积，恤民之故也。成王闻子文之朝不及夕也，于是乎每朝设脯一束，糗一筐，以羞子文；至于今秩之。成王每出子文之禄，必逃，王止而后复。人谓子文曰：‘人生求富，而子逃之，何也？’对曰：‘夫从政者，以庇民也。民多旷者，而我取富焉，是勤民以自封也，死无日矣。我逃死，非逃富也。’故庄王之世，灭若敖氏，唯子文之后在，至于今处郧，为楚良臣。

结合第五十章：
[原文]

出生入死①，生之徒②，十有三③；死之徒④，十有三；人之生，动之于死地⑤，亦十有三。夫何故？以其生生之厚⑥。盖闻善摄生⑦者，陆行不遇兕虎⑧，入军不被甲兵⑨。兕无所投其角，虎无所措其爪，兵无所容其刃。夫何故？以其无死地⑩。

富贵，死地。役人，死地。自恨，死地。 轻死，死地。 

故，逃富贵，逃役人，逃自恨，不重生而不轻死。  

AMENDMENT XIII

Section 1

Neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction.

Section 2

Congress shall have power to enforce this article by appropriate legislation.

http://www.heritage.org/constitution/#!/amendments/13/essays/166/abolition-of-slavery

Quoted from above:

The Thirteenth Amendment was intended to complete the destruction of slavery begun by the U.S. government during the Civil War in its policy of military emancipation. The official aim of the war was to preserve the Union and the Constitution against the attempt of eleven Southern states to secede from the Union by armed force. In an attempt to keep the peace and prevent further secession, Congress proposed a constitutional amendment on March 2, 1861, stating that the Constitution should never be amended to give Congress power to abolish or interfere with slavery within any state. Once the South had seceded, the status of slavery in the rebellious states was subject to change. Union policy recognized that emancipation of slaves employed in support of the rebellion was a legitimate war measure. The Emancipation Proclamation, issued by President Abraham Lincoln on January 1, 1863, signaled the transformation of an expedient military strategy into a settled executive policy for maintaining the freedom of slaves, emancipated by military means or through enforcement of confiscation and treason statutes enacted by Congress.

On the assumption that slavery was a state rather than national institution, antislavery advocates at first anticipated that military defeat of the Confederacy would result in its abolition through amendment of state constitutions. The Emancipation Proclamation shifted the focus of antislavery strategy to the national government. Lincoln's proclamation stated that "the Executive government of the United States, including the military and naval authorities thereof, will recognize and maintain the freedom" of emancipated slaves. ...    The legal effect of the executive order on individual slaves was uncertain... To place slave emancipation on a secure constitutional footing, Congress proposed on January 31, 1865, to abolish slavery by constitutional amendment. Ratification of the Thirteenth Amendment, including approval by reconstructed governments in the former Confederate states, was completed on December 6, 1865.

...

The Thirteenth Amendment is libertarian in its nature and purpose, however, rather than egalitarian. The libertarian characteristic of the amendment was made clear in congressional debate in 1864. Congress rejected a more far-reaching proposal, which stated: "All persons are equal before the law, so that no person can hold another as a slave; and the Congress shall have the power to make all laws necessary and proper to carry this declaration into effect everywhere within the United States."

http://www.historyplace.com/civilwar/

道德经是中国古代废奴先驱也是废奴思想集大成者。但是老子有不直说的习惯；“我有三宝”，大约他以为奴隶主认真研究“慈俭让”，就可以自己动手照顾自己，还奴隶自由。 最明确继承废奴思想的墨家风靡一时，又MIA。儒教也继承废奴思想，但是君子动口不动手，忠君高于爱民，指望儒教不现实。 道教不常执政，但凡执政废话不说, 先减税废奴； 虽然很快就有口摘桃子的把道教吆喝到边边上站着，但也算无愧于心尽力而为。

所以老子不直说，不捅破窗户纸，有点失算。 奴隶制一直没有根绝，毒瘤在以后的2500年中定期发作，毒死毒残好几个重要朝代（比如司马晋朝，唐，宋）； 甚至贴心地为广大奴隶们输入全套奴隶教； 宋朝以后，草原奴隶主们更是万众一心，”去花花世界，抢美女奴隶“是他们的号召口号。  

要是老子重生，回顾2500年历史，也会同意：

沧浪之水清兮，可以濯吾缨。沧浪之水浊兮，可以濯吾足。

千古正邪不两立，不失道国自由心。