以善為名 善美嘉善

郭真

嘉善的歷史可以追溯到5800多年前的馬家浜文化。1800多年前，魏塘一帶就建有慈云寺;南北朝時期，華亭塘開鑿，居民遷徙而至;宋代，華亭塘北岸東門鬧市儼然……千百年來，嘉善先民在這片水鄉沃土勤勞耕種、安居樂業。

不過，直到明宣德年間置縣，此地才有了縣名，名曰“嘉善”。得名雖晚，卻沒有比“嘉善”二字更適合這片土地了。嘉善之名，有嘉興和遷善之意，又取自《論語》“君子尊賢而容眾，嘉善而矜不能”，更生動地概括出此地“民風淳樸，地嘉人善”的地域文化特征。善，是嘉善源遠流長的文化核心，也是嘉善人世代傳承的道德基因。“善文化”鐫刻在了善書不朽的文字里，閃耀在勸善思想和勸善行為里，實踐在民辦慈善組織和百姓樸素的善行里，更成為了嘉善人“向善”“學善”“揚善”的共同價值取向，乃至孕育出了以“善”為核心的縣域人文品牌，成為了支撐嘉善“雙示范”建設的強大精神動力。

獨特地域賦予“善美”品格

在新石器時代，古“嘉善灣”已從淺海相沼澤地帶（屬河海沖積平原）轉化為沼澤，為嘉善先民的生產生活提供了條件。市河華亭塘，匯聚起了居民集聚的“人氣”;太浦河（上世紀五六十年代開始挖掘的洪水東泄通道，八十年代末全部聯通）經嘉善境內的白魚蕩、沉香蕩與和尚塘相連，成為了長三角一脈相連的紐帶;作為傳說中吳越分界湖的汾湖，縣境北部星如棋布的湖蕩和縱橫交錯的河塘，勾劃出的是江南水鄉典型的旖旎風光，成就了無數文人墨客的傳世佳作……

嘉善縣域內水系發達，河流密布，境內共有大小河道542條，總計長1694千米。水，賦予了城市靈魂，也融入了嘉善人的生產生活。水潤萬物，“上善若水”成為了“善文化”的重要組成部分。水的自然秉性賦予了嘉善人如水般溫柔、寬厚的性格。

“百里郊原似掌平，竹枝唱出盡吳聲”，道出了嘉善境內一馬平川的特色。似掌平原，為農耕發展提供了條件。在羅星的獨圩遺址和姚莊的大往圩遺址，都發現有稻谷，這就證明早在近6000多年前的馬家浜文化時期，嘉善先民們已經在從事稻糧耕作了。及至隋唐以后，嘉善已經成為全國重要糧倉，有詩為證：“嘉禾一穰，江淮為之康;嘉禾一歉，江淮為之儉。”千年的稻糧耕作孕育了嘉善人“孝、謙、和、思”的民風。

孝，即忠孝誠實。百善孝為先，尊師重長、尊老愛幼、誠實守信一直為嘉善人所推崇，古有“忠孝節義，甲於嘉禾”之說。謙，即謙讓恭儉。嘉善的歷史人文和地域特征形成了嘉善人謙虛、禮讓、恭遜、節儉的個性。和，即仁愛寬容。嘉善人溫良從容，向來以和為貴，不爭強好斗，具有仁愛之心、寬容之度的風范。思，即好學善思。嘉善歷史人文輩出，歷來登科及第功名不斷。

“大善記憶”源遠流長

嘉善“善文化”的逐步形成，有一個顯著的特點，就是嘉善人前仆后繼地對“善學”理論進行研究與實踐。在明清兩代，以慈善行動倡導者丁賓、善思想家袁了凡、社會良知魏大中、民間慈善組織先行者陳龍正為代表的“善學”理論奠基人，用他們的努力為“嘉善（嘉許善舉）”作出了最好的詮釋，使得嘉善“善文化”得以從吳越文化中脫穎而出，成為一種獨特的區域文化。

歷史上第一個裸捐官員丁賓。丁賓在明隆慶年間任江蘇句容縣令，一生樂善好施，前后捐銀3萬余兩。他自奉儉約，住處卑陋，坐的不過是柳木椅，掛的是粗布帷，桌椅床榻幾十年不換，生活清簡得就像一個苦行僧。但他不僅連祖業悉數捐出，甚至借錢來賑濟鄉民，是有資料可查證的歷史上第一個裸捐的官員。

善學思想家袁黃。袁黃，又名袁了凡，是“善”的理論詮釋者，是迄今所知中國第一位具名的善書作者，更是江南善舉運動的倡導者，為明朝萬歷初嘉興府三名家之一。袁了凡代表作《了凡四訓》是善書中的經典之作。他提倡以記“功過格”的方法“隱惡揚善”“遷善改過”，進行道德自律，規范自己的行為，達到自我修養、完善人生的目的。

善舉運動踐行者陳龍正。陳龍正是明朝崇禎七年進士，明末江南自然災害頻繁，陳龍正致力于救荒，在嘉善建立了同善會館，作為經辦善業的常設機構和公所，常年舉行救賑貧民的活動。同善會館是江南最早興起的民辦性慈善組織，在中國民間慈善史上具有劃時代意義。它也是近代中國慈善組織的雛形。

忠孝的代表人物魏大中、魏學洢父子。天啟四年（1624），楊漣、左光斗、魏大中等70余人慷慨上疏，彈劾魏忠賢。因為對魏忠賢之流的抗疏和彈劾，魏大中便成為了閹黨的眼中釘、肉中刺，《縣志》云，“持議峻切，邪黨側目”。魏大中遭冤入獄，受盡折磨，最后冤死獄中。天啟五年夏，魏大中的長子魏學洢聽說父親冤死后，“匍匐飲血，扶櫬而歸”。史書上記載，魏學洢“殉孝扶棺，長哭以死，亙古鮮見”。可以說，魏大中、魏學洢兩父子，忠，無愧于天地;孝，能立面于君親，是忠孝的代表人物。

在嘉善，“善文化”不僅是士大夫階層的道德標準，也貫穿于老百姓樸素的行動中。嘉善人信仰“善”。他們為皇糧傾施于饑民最后投水自盡的金七老爺建造了“七老爺廟”;供奉拳打惡少為避免百姓遭受殘害而飲鴆自盡的楊鎮為“楊老爺”;在嘉善瘟疫時，自發采藥治病最后染上瘟疫而死的施姓醫生則被嘉善人供奉為“施王老爺”……嘉善人總是將清正廉潔的清官、殉國而死的忠烈或為地方作出善舉的人封為本城城隍，希望他們的英靈護佑百姓安全，也將他們的“善文化”精神世代傳承。

嘉善人口口相傳的民間故事中，也處處有著“善”元素。如《小頭將軍》中，“小頭將軍”是征服自然災害和反抗財主剝削的化身，寄托了人們向往安寧生活的心愿;《十兩銀子一根柱子》說的是徐文長設計接濟西塘漁童葬母的故事;《汾湖金牛顯神威》則通過仙家懲治貪心豆腐店老板的故事，弘揚懲惡揚善的風尚;《千金塘的傳說》則講述了嘉善姑娘勇救伍子胥的故事……

打造“善文化”縣域文化品牌

近年來，嘉善把縣域文化放在與縣域經濟發展同等重要位置來著力推動，“善文化”為全縣經濟社會發展提供了強大的精神動力和人文支撐。“善文化”，既成為嘉善的軟實力，也是嘉善發展的深層動力。

探索“善政走向善治”，不斷創新突破體制機制壁壘。“上善若水”，既是嘉善人性格特點，也是嘉善人對社會治理的追求。嘉善把科學發展、民生幸福與“善政善治”緊密結合，把“雙示范”建設作為推進縣域“善政善治”的契機，“要善治、必先治己”立足政府自身改革，“要善治、惟治不善”，把阻礙科學發展的“堵點”、影響政府作用發揮的 “痛點” 和縣域治理的“薄弱點”作為改革切口，構建縣域善治體系，確立了建設法治政府、效能政府和服務型政府一條主線。嘉善的縣域善治通過不斷調適治理理念、治理政策、治理方法，運用法治思維和法治方式引領改革發展破障闖關、推動民生改善和社會公正，實現了經濟實力與治理能力、 發展速度與治理效度之間的高度契合，取得了多項示范點配套改革成果，為推進治理體系與治理能力現代化提供了縣域實踐新樣本。

著力打造最優營商環境，以愛與責任鑄就新時代“善商”文明。從過去商鋪自發搭建廊棚，到疫情期間積極捐款捐物，“善商”體現了自由、平等、效率和誠信的內涵，兼具道義和功利價值。全面融入長三角一體化發展戰略，嘉善以打造一流營商環境為契機，讓新時代“善商”之風帶動城市發展、擴大輻射覆蓋面。嘉善“拿權力開刀、從自身割肉”，全面推行行政權力清單制度;對民資和外資鼓勵類、允許類的企業投資項目推行“零審批”制度，一般企業投資項目審批縮短至最多90天;以“最多跑一次”改革撬動政府相關領域的改革，增強嘉善的競爭優勢。2020年，嘉善地區生產總值比上年增長8%，規上工業增加值比上年增長20.9%，均列全市第一、全省第二;實際利用外資4.24億美元，列全市第一，連續19年躋身全省利用外資十強縣。嘉善的區位優勢和土地空間資源吸引了企業的入駐，而在融入嘉善社會環境后，企業更被“樂善好施”之風所感染，讓“善”的種子在企業文化中生根發芽，也為企業發展帶來了蓬勃的正能量。

努力打造人與自然和諧共生的“善居”之地，留得住鄉愁，承得了夢想。與自然的和諧共生，是中國“善居”思想的基本特征。嘉善用實踐證明，“善居”是環境優美與人際和諧的兼顧。十多年時間里，嘉善以“壯士斷腕”的決心，打出一系列“組合拳”，推進產業結構調整，淘汰落后低效項目;因地制宜修復生態系統，一村一策打造美麗鄉村;激發縣域深層次活力，努力讓只有富裕企業才辦得成的“虧本”環保，變成一種在經濟上能“贏利”的綠色產業。“善居”更是一種平安、健康和均衡的幸福：是將全部財力的80.6%用于改善民生，總額達305億元;是城鎮登記失業率控制在1.74%的較低水平，社會養老保險、醫療保險實現全覆蓋;是全域學校“零差異”、城鄉師資“零差距”、城鄉學生“零擇校”……留住鄉愁、承載夢想，嘉善力爭打造長三角最有獲得感的城市。

迭代升級，再造嘉善。嘉善，將全力打造以“善文化”為核心的縣域人文品牌，突出“以文化人”培育文化軟實力、“以文塑城”提升城市新魅力、“以文興業”激發產業新活力，彰顯千年吳越的人文底蘊，更好地構筑嘉善精神、嘉善價值、嘉善力量，詮釋未來發展的無限前景。

Jiashan， in the Name of Goodness

By? Guo Zhen

The history of Jiashan could be traced back to the Majiabang culture， over 5，800 years ago. As early as 1，800 years ago， the Ciyun Temple was built in the area of Weitang. During the Northern and Southern Dynasties （420-589）， the Huating Pond was opened， and people began to move in and settle down here， and it gradually turned into a lively town in the Song dynasty （960-1279）. It is on this fertile land that Jiashan ancestors have been working with full diligence and living in peace for thousands of years.

Yet it was not until the Xuande period of the Ming dynasty （1368-1644） that this land was officially named Jiashan. The name came in late， but it was a perfect fit. The “Jia” in Jiashan represents a town called Jiaxing， and the “Shan” means goodness， which is the cultural core and the moral gene inherited by Jiashan people for generations. Goodness is written in local literature， and shown through the good deeds of charities and villagers. It has further become the common value of Jiashan people who “act with goodness in heart”， “learn the goodness by heart” and “promote the concept of goodness”. It has also given rise to Jiashans cultural brand and injected strong spiritual power in building itself into a model.

According to what is shown by the Majiabang cultural relics， the transformation of Jiashans shallow bay into a swamp had been completed during the Neolithic period， providing necessary conditions for peoples production and living at that time.

Jiashan has a well-developed water system. Running across the entire county are 542 rivers， large and small， totaling 1，694 kilometers. Living water-side， the local people here are naturally gentle and generous in character. And the plain terrain of Jianshan is another prerequisite enabling the development of farming.

Back to the Majiabang culture over 6，000 years ago， the ancestors of Jiashan were already engaged in rice farming. After the Sui and Tang dynasties， Jiashan has become an important national granary. Jiashans historical， cultural and geographical characteristics have shaped its folks into a crowd of modesty， courtesy， benevolence， and tolerance. They are also excellent learners and thinkers， some of whom are the best humanistic and scientific minds in China.

The gradual formation of “goodness culture” in Jiashan is featured by continuous researching and practicing of the concept “goodness”. Among those pioneers， Ding Bin （1543-1633）， Yuan Liaofan （1533-1606）， Wei Dazhong （1575-1625） and Chen Longzheng （1585-1645） from the Ming and Qing （1616-1911） dynasties， are worth mentioning for their impressive interpretations of “Jiashan good deeds”. This has made Jiashan culture stand out from the Wu-Yue culture as a unique regional culture.

Ding Bin was the first official in history to make an all-out donation. He not only donated all of his ancestral properties; he even borrowed money to help the villagers，while he himself was quite frugal and lived a simple life like an ascetic.

Yuan Liaofan， also known as Yuan Huang， was an advocate of the goodness movement in Jiangnan （south of the Yangtze River） and the author of Liaofan Si Xun， or Liaofans Four Lessons，a classic on goodness in China. He advocated the use of “merit and demerit” to exercise moral self-discipline and regulate ones own behavior， so as to achieve the purpose of self-cultivation and perfection of life.

Chen Longzheng was a practitioner of the good-deed movement. He devoted himself to easing the after-calamity dilemma for his folks， for which purpose he established the Tongshan Guild Hall in Jiashan as a permanent institution and public office for running good deeds， and in helping the poor all year round. It was the first private charity organization in Jiangnan， and is of epoch-making significance in the history of Chinese folk charity. It is also the prototype of modern Chinese charitable organizations. As for Wei Dazhong and his son Wei Xueyi （1596-1625）， they are the representative figures of loyalty and filial piety.

In Jiashan， the “goodness culture” is not only the moral standard of the scholar officials， but also runs through the simple actions and folk tales of the local people. Jiashan people always honor the honest officials， martyrs and those who have done good deeds for the county as the “city gods”， hoping their soul will protect local peoples safety and their spirit of goodness could be passed down for generations.

In recent years， Jiashan has elevated its culture to the same important position as its economy. The “goodness culture” has provided a strong spiritual support for the social and economic development of the county. It has become a source of the countys soft power and a strong motivation promoting Jiashans development.

While exploring the way from “good administration to good governance”， Jiashan government has been innovatively breaking through the barriers of institutional mechanisms. The good governance in Jiashan has well balanced the economic strength， governance capacity， development speed， and governance effectiveness by continuously improving governance concepts， policies， and methods. It is a new model of county practice for promoting modern governance system and governance capacity.

The government has also made great efforts to create the best business environment featuring “goodness”， which embodies the concepts of freedom， equality， efficiency and integrity. It has also been striving to improve the environment so that local people are able to live in peaceful harmony with nature. For more than ten years， the Jiashan government has been promoting industrial restructuring， eliminating outdated and inefficient projects， restoring the ecosystem， and building a beautiful county.

And Jiashans overall upgrading and brand rebuilding continues. The county will make every effort to highlight its “goodness culture”， while improving the wellbeing of its people， cultivate its soft power， unleash its new charm and revitalize its industry. It is now walking towards a promising futur