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(shí)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(xiāng)沃土勤勞耕種、安居樂業(yè)。

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(dòng)地概括出此地“民風(fēng)淳樸，地嘉人善”的地域文化特征。善，是嘉善源遠(yuǎn)流長(zhǎng)的文化核心，也是嘉善人世代傳承的道德基因?！吧莆幕辩澘淘诹松茣恍嗟奈淖掷?，閃耀在勸善思想和勸善行為里，實(shí)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(xué)善”“揚(yáng)善”的共同價(jià)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(shè)的強(qiáng)大精神動(dòng)力。

獨(dú)特地域賦予“善美”品格

在新石器時(shí)代，古“嘉善灣”已從淺海相沼澤地帶（屬河海沖積平原）轉(zhuǎn)化為沼澤，為嘉善先民的生產(chǎn)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(jì)五六十年代開始挖掘的洪水東泄通道，八十年代末全部聯(lián)通）經(jīng)嘉善境內(nèi)的白魚蕩、沉香蕩與和尚塘相連，成為了長(zhǎng)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(cuò)的河塘，勾劃出的是江南水鄉(xiāng)典型的旖旎風(fēng)光，成就了無數(shù)文人墨客的傳世佳作……

嘉善縣域內(nèi)水系發(fā)達(dá)，河流密布，境內(nèi)共有大小河道542條，總計(jì)長(zhǎng)1694千米。水，賦予了城市靈魂，也融入了嘉善人的生產(chǎn)生活。水潤(rùn)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(nèi)一馬平川的特色。似掌平原，為農(nóng)耕發(fā)展提供了條件。在羅星的獨(dú)圩遺址和姚莊的大往圩遺址，都發(fā)現(xiàn)有稻谷，這就證明早在近6000多年前的馬家浜文化時(shí)期，嘉善先民們已經(jīng)在從事稻糧耕作了。及至隋唐以后，嘉善已經(jīng)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(fēng)。

孝，即忠孝誠實(shí)。百善孝為先，尊師重長(zhǎng)、尊老愛幼、誠實(shí)守信一直為嘉善人所推崇，古有“忠孝節(jié)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(jié)儉的個(gè)性。和，即仁愛寬容。嘉善人溫良從容，向來以和為貴，不爭(zhēng)強(qiáng)好斗，具有仁愛之心、寬容之度的風(fēng)范。思，即好學(xué)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(yuǎn)流長(zhǎng)

嘉善“善文化”的逐步形成，有一個(gè)顯著的特點(diǎn)，就是嘉善人前仆后繼地對(duì)“善學(xué)”理論進(jìn)行研究與實(shí)踐。在明清兩代，以慈善行動(dòng)倡導(dǎo)者丁賓、善思想家袁了凡、社會(huì)良知魏大中、民間慈善組織先行者陳龍正為代表的“善學(xué)”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(dú)特的區(qū)域文化。

歷史上第一個(gè)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(jiǎn)得就像一個(gè)苦行僧。但他不僅連祖業(yè)悉數(shù)捐出，甚至借錢來賑濟(jì)鄉(xiāng)民，是有資料可查證的歷史上第一個(gè)裸捐的官員。

善學(xué)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(yùn)動(dòng)的倡導(dǎo)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(xùn)》是善書中的經(jīng)典之作。他提倡以記“功過格”的方法“隱惡揚(yáng)善”“遷善改過”，進(jìn)行道德自律，規(guī)范自己的行為，達(dá)到自我修養(yǎng)、完善人生的目的。

善舉運(yùn)動(dòng)踐行者陳龍正。陳龍正是明朝崇禎七年進(jìn)士，明末江南自然災(zāi)害頻繁，陳龍正致力于救荒，在嘉善建立了同善會(huì)館，作為經(jīng)辦善業(yè)的常設(shè)機(jī)構(gòu)和公所，常年舉行救賑貧民的活動(dòng)。同善會(huì)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(shí)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(xué)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?yàn)閷?duì)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(cè)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(zhǎng)子魏學(xué)洢聽說父親冤死后，“匍匐飲血，扶櫬而歸”。史書上記載，魏學(xué)洢“殉孝扶棺，長(zhǎng)哭以死，亙古鮮見”。可以說，魏大中、魏學(xué)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(biāo)準(zhǔn)，也貫穿于老百姓樸素的行動(dòng)中。嘉善人信仰“善”。他們?yōu)榛始Z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(zhèn)為“楊老爺”;在嘉善瘟疫時(shí)，自發(fā)采藥治病最后染上瘟疫而死的施姓醫(yī)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?yàn)榈胤阶鞒錾婆e的人封為本城城隍，希望他們的英靈護(hù)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(zāi)害和反抗財(cái)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(zhǎng)設(shè)計(jì)接濟(jì)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(yáng)懲惡揚(yáng)善的風(fēng)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(jīng)濟(jì)發(fā)展同等重要位置來著力推動(dòng)，“善文化”為全縣經(jīng)濟(jì)社會(huì)發(fā)展提供了強(qiáng)大的精神動(dòng)力和人文支撐?！吧莆幕?，既成為嘉善的軟實(shí)力，也是嘉善發(fā)展的深層動(dòng)力。

探索“善政走向善治”，不斷創(chuàng)新突破體制機(jī)制壁壘。“上善若水”，既是嘉善人性格特點(diǎn)，也是嘉善人對(duì)社會(huì)治理的追求。嘉善把科學(xué)發(fā)展、民生幸福與“善政善治”緊密結(jié)合，把“雙示范”建設(shè)作為推進(jìn)縣域“善政善治”的契機(jī)，“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(xué)發(fā)展的“堵點(diǎn)”、影響政府作用發(fā)揮的 “痛點(diǎn)” 和縣域治理的“薄弱點(diǎn)”作為改革切口，構(gòu)建縣域善治體系，確立了建設(shè)法治政府、效能政府和服務(wù)型政府一條主線。嘉善的縣域善治通過不斷調(diào)適治理理念、治理政策、治理方法，運(yùn)用法治思維和法治方式引領(lǐng)改革發(fā)展破障闖關(guān)、推動(dòng)民生改善和社會(huì)公正，實(shí)現(xiàn)了經(jīng)濟(jì)實(shí)力與治理能力、 發(fā)展速度與治理效度之間的高度契合，取得了多項(xiàng)示范點(diǎn)配套改革成果，為推進(jìn)治理體系與治理能力現(xiàn)代化提供了縣域?qū)嵺`新樣本。

著力打造最優(yōu)營(yíng)商環(huán)境，以愛與責(zé)任鑄就新時(shí)代“善商”文明。從過去商鋪?zhàn)园l(fā)搭建廊棚，到疫情期間積極捐款捐物，“善商”體現(xiàn)了自由、平等、效率和誠信的內(nèi)涵，兼具道義和功利價(jià)值。全面融入長(zhǎng)三角一體化發(fā)展戰(zhàn)略，嘉善以打造一流營(yíng)商環(huán)境為契機(jī)，讓新時(shí)代“善商”之風(fēng)帶動(dòng)城市發(fā)展、擴(kuò)大輻射覆蓋面。嘉善“拿權(quán)力開刀、從自身割肉”，全面推行行政權(quán)力清單制度;對(duì)民資和外資鼓勵(lì)類、允許類的企業(yè)投資項(xiàng)目推行“零審批”制度，一般企業(yè)投資項(xiàng)目審批縮短至最多90天;以“最多跑一次”改革撬動(dòng)政府相關(guān)領(lǐng)域的改革，增強(qiáng)嘉善的競(jìng)爭(zhēng)優(yōu)勢(shì)。2020年，嘉善地區(qū)生產(chǎn)總值比上年增長(zhǎng)8%，規(guī)上工業(yè)增加值比上年增長(zhǎng)20.9%，均列全市第一、全省第二;實(shí)際利用外資4.24億美元，列全市第一，連續(xù)19年躋身全省利用外資十強(qiáng)縣。嘉善的區(qū)位優(yōu)勢(shì)和土地空間資源吸引了企業(yè)的入駐，而在融入嘉善社會(huì)環(huán)境后，企業(yè)更被“樂善好施”之風(fēng)所感染，讓“善”的種子在企業(yè)文化中生根發(fā)芽，也為企業(yè)發(fā)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(xiāng)愁，承得了夢(mèng)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(shí)踐證明，“善居”是環(huán)境優(yōu)美與人際和諧的兼顧。十多年時(shí)間里，嘉善以“壯士斷腕”的決心，打出一系列“組合拳”，推進(jìn)產(chǎn)業(yè)結(jié)構(gòu)調(diào)整，淘汰落后低效項(xiàng)目;因地制宜修復(fù)生態(tài)系統(tǒng)，一村一策打造美麗鄉(xiāng)村;激發(fā)縣域深層次活力，努力讓只有富裕企業(yè)才辦得成的“虧本”環(huán)保，變成一種在經(jīng)濟(jì)上能“贏利”的綠色產(chǎn)業(yè)?！吧凭印备且环N平安、健康和均衡的幸福：是將全部財(cái)力的80.6%用于改善民生，總額達(dá)305億元;是城鎮(zhèn)登記失業(yè)率控制在1.74%的較低水平，社會(huì)養(yǎng)老保險(xiǎn)、醫(yī)療保險(xiǎn)實(shí)現(xiàn)全覆蓋;是全域?qū)W校“零差異”、城鄉(xiāng)師資“零差距”、城鄉(xiāng)學(xué)生“零擇?！薄糇∴l(xiāng)愁、承載夢(mèng)想，嘉善力爭(zhēng)打造長(zhǎng)三角最有獲得感的城市。

迭代升級(jí)，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(shí)力、“以文塑城”提升城市新魅力、“以文興業(yè)”激發(fā)產(chǎn)業(yè)新活力，彰顯千年吳越的人文底蘊(yùn)，更好地構(gòu)筑嘉善精神、嘉善價(jià)值、嘉善力量，詮釋未來發(fā)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”， “l(fā)earn 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