Top 10 Analytical Essays on Phan Châu Trinh's Work "On Social Ethics in Our Country"

In the early 20th century, the patriotic revolutionary Phan Châu Trinh ignited the Duy Tân movement, aiming for a prosperous people and a strong nation, laying the foundation for national independence. Phan Châu Trinh consistently used literature as a tool for revolution. His political essays are marked by their eloquence, rigorous arguments, and a deep infusion of patriotic and democratic ideals. His speech, "On Social Ethics in Our Country," showcases the courage of a patriot and reveals a unique style of political discourse.

"On Social Ethics in Our Country" is an excerpt from Part III of his work "Eastern and Western Ethics and Morality," delivered on the night of November 19, 1925, at the Youth Association in Saigon (now Ho Chi Minh City). The speech directly engaged the audience, particularly his fellow countrymen, who shared the pain of losing their nation and sought to align with the author's vision for societal progress. The speech reflects the author's passion, oratory skill, and profound ideological depth, coupled with emotional fervor.

The courage of a patriotic fervor is evident in the speech's central theme: social ethics. This was a novel concept in Vietnam at the time. Social ethics, rooted in socialist principles, emphasize human equality, extending beyond families and nations to the global community. Phan Châu Trinh argued that both familial and national ethics had deteriorated in Vietnamese society, which he identified as the root cause of the nation's downfall. He boldly addressed the audience's misconceptions, stating, "Social ethics in our country are utterly unknown, and compared to other nations, our people remain far more ignorant."

By confronting the issue head-on, the author highlighted Vietnam's shortcomings compared to Europe and France, aiming to inspire national self-reliance and a sense of duty among individuals. To free Vietnam from weakness and dependency, he advocated for the complete overhaul of the corrupt ethical system and the establishment of a new moral framework rooted in glorious traditions. His patriotic zeal and indignation peaked as he criticized those who "craved power and luxury," leading to "deceit and flattery," and those who "sought only personal gain and status." In Phan Châu Trinh's eyes, the autocratic regime was utterly deplorable and needed to be entirely dismantled. He likened the corrupt officials to "licensed robbers."

The speaker's bravery was not limited to exposing the corrupt officials. His passion was also evident in his decision to deliver the speech in Saigon, a colonial city teeming with cruel and corrupt officials. He risked his life to "enlighten the people" and foster a sense of unity and independence.

The speech's purpose was to call for the establishment of social ethics in Vietnam, a crucial step toward restoring a sense of national duty and achieving independence. Its persuasive power lay in its passionate delivery, logical arguments, and sincere tone, often tinged with anguish. The speaker addressed his compatriots with terms like "fellow Vietnamese," "brothers," and "our Vietnam," and used exclamations such as "Pity the people" and "Oh, a nation like this..." to convey not just rational arguments but also heartfelt emotions, reflecting his deep sorrow over Vietnam's stagnation.

The seamless integration of emotional and rhetorical elements is a hallmark of the speech. Exclamations, rhetorical questions, and extended sentences for emphasis (e.g., "The ethics of the so-called upper class—I don’t even call them upper class; I merely use the term for clarity—are utterly deplorable!") are filled with emotional intensity, enhancing the speech's persuasiveness. The connection between the speaker and the audience is palpable, a key factor in its ability to shift perceptions and emotions.

Phan Châu Trinh's speech is characterized by its logical structure, a clear stance against the monarchy, and a well-defined action plan. Recognizing the dire state of Vietnam's intellectual and collective consciousness, he called for the formation of solidarity and the overthrow of the corrupt feudal system. To achieve this, he emphasized the need to propagate socialist ideals among the Vietnamese people.

Phan Châu Trinh demonstrated foresight, understanding the intrinsic link between spreading socialism, building solidarity, and the struggle for freedom and independence. The issues he raised remain relevant not only to his time but also to our modern era.

Like many other revolutionaries in early 20th-century Vietnam, Phan Châu Trinh's ultimate goal was to secure independence and freedom for the nation. However, each revolutionary chose a different path. With the intuition and sensitivity of an intellectual and the foresight of a democratic thinker, he rejected violent means and instead steadfastly pursued the principles of "Enlightening the People," "Strengthening the People's Will," and "Improving the People's Livelihood" to build national strength. This ideology is clearly reflected in his 1925 work, "Eastern and Western Ethics and Morality." The excerpt "On Social Ethics in Our Country" is a prime example of this vision.

"Eastern and Western Ethics and Morality" was delivered as a speech on the night of January 19, 1925, at the Youth Association in Saigon (now Ho Chi Minh City). In this work, Phan Châu Trinh emphasized the importance of ethics and morality, asserting that the loss of traditional ethics was a key factor in the nation's downfall. The excerpt highlights his argument that Vietnam's low level of democratic spirit and communal consciousness must be addressed to achieve the strength of Western nations. His approach to identifying and solving these issues is both logical and persuasive.

In the first part of the text, Phan Châu Trinh points out the lamentable state of Vietnamese society in the early 20th century, characterized by widespread ignorance. This was largely due to the French colonial policy of keeping the population uneducated to facilitate control. However, what stands out is not just the accuracy of his observations but also the eloquence and persuasiveness of his writing. He begins by noting the low level of public awareness, stating, "Social ethics in our country are utterly unknown, and compared to national ethics, our people remain far more ignorant." This lack of social consciousness and communal spirit is a central theme in his critique.

Phan Châu Trinh expresses deep sorrow and frustration, reflecting his profound love for his country. His admiration for Western ideals does not lead him to reject Confucianism; instead, he speaks of it with respect. This demonstrates his balanced perspective: advocating for modernization while preserving Eastern traditions. His foresight is evident, as his ideas resonate with the modern principle of "integration without assimilation."

After highlighting the dark realities of Vietnam's spiritual and social life, Phan Châu Trinh uses Western nations as a benchmark for comparison. He provides an example of a common practice in France: when the powerful or the government oppress an individual or group, people protest or resist until justice is served. This level of civic engagement was alien to Vietnamese society at the time, as the people lacked a sense of community and social responsibility.

So, what is the root cause of this lack of social and communal consciousness in Vietnam? Phan Châu Trinh identifies it as a culture of indifference and isolation, encapsulated in the attitude of "every man for himself." However, he does not stop at describing the symptoms; he traces the problem back to its origins. He contrasts this with the communal spirit of ancient Vietnam, as reflected in the proverb, "No one can break a bundle of chopsticks." This indicates that the Vietnamese people once understood the value of unity and collective action. The decline, he argues, is due to the corrupt ruling class, who, driven by greed and a desire for power, prioritized their own interests over the welfare of the people.

Phan Châu Trinh's disdain for these corrupt officials is palpable. He refers to them with contempt, describing them as "swarming like maggots." His tone is filled with sarcasm and disgust as he criticizes their obsession with wealth and status: "No matter how miserable the people are, as long as there are those wearing robes and hats, and others in wide sleeves and black turbans swarming below, everything will continue for thousands of years." His sorrow for the people is equally evident: "What use is the people's wisdom? What use is their benefit? What harm is their suffering? The more enslaved the people, the longer the king's reign, and the more powerful the officials become!"

However, the suffering Phan Châu Trinh describes is not merely material. The greatest tragedy is that the people are becoming ignorant without realizing it, losing the ability to discern right from wrong. The ruling class, driven by their insatiable greed, tramples on the people, both in cities and villages. This toxic culture of power and corruption has spread like a plague, infecting everyone from scholars to peasants. The question remains: who will cure this deadly disease?

Faced with this reality, Phan Châu Trinh exclaims, "Oh! How can revolutionary ideas flourish in the minds of such a people? This is why socialism does not exist in Vietnam!" The essay concludes with a logical argument and a call to action. To achieve independence, there must be unity, and to achieve unity, socialism must be propagated, and the people must be awakened. Only then can the Vietnamese people gather the strength to expel invaders and break free from slavery.

Reading Phan Châu Trinh's essay, one is convinced by his deep love for his country, his people, and his grand vision for independence. This passion is conveyed through his masterful oratory, rigorous arguments, and clear, evocative language. Although his revolutionary path did not immediately bring independence to Vietnam, history will forever remember and honor him as a proud son of the nation.

Phan Châu Trinh is renowned as a patriotic revolutionary. His strategy for national salvation involved leveraging French colonial influence to drive comprehensive reforms, aiming to enrich the people and strengthen the nation, thereby laying the groundwork for independence. He consistently used literature as a revolutionary tool, and his works are marked by their eloquence, rigorous arguments, and a deep infusion of patriotic and democratic ideals. One of his most significant works is "Eastern and Western Ethics and Morality," and the excerpt "On Social Ethics in Our Country" is drawn from its third section.

The excerpt vividly portrays the courage of a patriot, exposing the dark realities of society while advocating for collective progress and a brighter future for the nation. Through this compelling content, the author seeks to awaken the Vietnamese people, urging them to restore their sense of responsibility toward the nation's development. "On Social Ethics in Our Country" is a profound exploration of social ethics.

In this remarkable work, Phan Châu Trinh discusses social ethics. What exactly is social ethics? It refers to the ethics of socialism, emphasizing human equality and extending concern beyond families and nations to the entire world. According to Phan Châu Trinh, in contemporary Vietnamese society, both family ethics—where each family cares only for itself—and national ethics—where each nation focuses solely on its own development—have deteriorated. He identifies this as the root cause of the nation's downfall. Social ethics, a concept promoted in Western countries, remains entirely foreign to the Vietnamese people.

Phan Châu Trinh explicitly states, "In Vietnam, social ethics do not exist." He writes, "True social ethics are utterly unknown in our country; compared to national ethics, our people are far more ignorant. The term 'friendship' cannot replace social ethics, so there is no need to explain further." Here, the author emphasizes that social ethics cannot be simplified as mere friendships between individuals. He then sharply contrasts the understanding of social ethics between Europeans and Vietnamese to underscore this issue.

He observes that Europeans have a strong sense of community, willingly collaborating, supporting one another, and respecting others' rights. He provides a compelling example: "In France, whenever the powerful or the government oppress an individual or group, people protest or resist until justice is served." In contrast, he starkly demonstrates that Vietnam lacks any concept of social ethics.

Firstly, the Vietnamese people are overly self-centered, indifferent to others. He illustrates this with examples: "Our people only care about themselves, ignoring others. If they encounter someone in distress or being bullied, they turn a blind eye, as if the victim's plight has nothing to do with them." He further writes, "If we truly understood the importance of solidarity, we would support each other, gather strength like winds forming a storm or trees creating a forest, rather than remaining isolated, fearful, and passive as we are today." He also uses proverbs like "No one can break a bundle of chopsticks" and "Many hands make light work" to highlight that the Vietnamese once valued unity and collective action, but this spirit has since vanished.

He astutely identifies the corruption and decay of feudal society as the root cause of this decline. Beyond this, he criticizes the ruling class for exploiting the people and disregarding their welfare: "No matter how miserable the people are, as long as there are those in power sitting above and others groveling below, everything will continue for thousands of years." He also exposes the nature of these corrupt officials: "In the past, they were Confucian scholars who passed exams. Today, they are Western-educated clerks or interpreters, and sometimes even servants who leverage their masters' influence to become officials. These so-called officials are nothing more than licensed robbers."

In addition to condemning corrupt officials, he points out the people's own shortcomings: "No matter how greedy or corrupt the officials are, no one dares to criticize them. Even if they exploit the people to build mansions and acquire land, no one speaks out." Finally, he criticizes the people's tendency to follow the powerful, groveling and relying on them: "Those in the countryside, seeing the power and prestige of officials, also aspire to become officials. They are willing to sell their land and cattle just to secure a position as a village chief or district officer. Alas! In a village of a hundred people, everyone looks to strength, with no trace of ethics or morality."

The author poses the question: What must be done to establish social ethics? According to him, it is essential to build solidarity and mutual support. At the same time, the corrupt feudal system must be dismantled to establish a true socialist system, elevate public awareness, and foster democratic consciousness among the people, guiding them toward the goal of national independence. As he concludes, "If Vietnam is to achieve freedom and independence one day, the Vietnamese people must first have solidarity. And what better way to achieve solidarity than to propagate socialism among the Vietnamese people?"

With his unique polemical style, clear and forceful writing, and a blend of gentleness and firmness, Phan Châu Trinh persuasively reveals the current state of social ethics in Vietnam. His profound vision and progressive thinking serve as a reminder for everyone to uphold the spirit of unity and a sense of responsibility toward the nation.

"On Social Ethics in Our Country" is a quintessential piece reflecting the political ideology, character, and literary style of Phan Châu Trinh. This excerpt is taken from his lecture "Eastern and Western Ethics and Morality," delivered on the night of November 19, 1925, in Saigon (now Ho Chi Minh City). The work reveals the author's fervent patriotism and his progressive, revolutionary vision as a prominent early 20th-century revolutionary.

Phan Châu Trinh's love for his country shines through in this piece, marked by its passion, courage, and unwavering commitment to the nation's future. His patriotism is evident in several ways: First, he expresses deep sorrow over Vietnam's inferiority compared to the West. A true patriot, he laments the ignorance and indifference of his compatriots, who remain oblivious to the world around them, while socialism thrives in Europe.

Second, he boldly exposes the dark realities of Vietnamese society at the time. This act of courage is remarkable, as few dared to confront these issues so openly, especially in a public speech delivered in colonial Saigon. Coming from a feudal background, his critique of the very system he was part of demonstrates extraordinary bravery and a profound love for his country. He condemns the corruption of scholars who crave power and luxury, the stagnation of the royal court, and the exploitation of the people by officials who are nothing more than "licensed robbers."

Phan Châu Trinh passionately calls on his fellow citizens to awaken and unite to rebuild the nation. He asserts, "If Vietnam is to achieve freedom and independence one day, the Vietnamese people must first have solidarity. And what better way to achieve solidarity than to propagate socialism among the Vietnamese people?" In the context of the time, such a heartfelt and courageous call to action was rare, stemming entirely from his deep love for the nation.

In addition to his burning patriotism, the essay showcases Phan Châu Trinh's forward-thinking and progressive revolutionary vision. He transcends the limitations of a feudal scholar, embracing modern ideas from Europe to reform and strengthen Vietnam. He emphasizes the importance of education, democratic ideals, and collective action as the foundation for national independence. His vision is clearly articulated through logical and compelling arguments:

He asserts that Vietnam lacks social ethics, a concept entirely unknown to its people. Comparing Vietnam to Europe, he laments the country's backwardness: "Pity! Our people do not understand the duties of humanity, let alone the responsibilities of citizenship." He identifies the root cause as the conservative, stagnant feudal system, which prioritizes the interests of the ruling class over the people, dismantling national unity and neglecting public welfare: "What use is the people's wisdom? What use is their benefit? What harm is their suffering? The more enslaved the people, the longer the king's reign, and the more powerful the officials become!"

This dire situation demands urgent action: "Alas! In a village of a hundred people, everyone looks to strength, with no trace of ethics or morality. Oh! How can revolutionary ideas flourish in the minds of such a people? This is why socialism does not exist in Vietnam." He urgently calls for unity, stating that national independence can only be achieved through solidarity.

"On Social Ethics in Our Country" is a testament to Phan Châu Trinh's passionate patriotism and his progressive revolutionary vision. His love for the nation and his forward-thinking ideas are inseparable, lending the essay its powerful combativeness and persuasive force. In the early 20th century, this work stands as a heartfelt contribution to both Vietnam's revolutionary cause and its literary heritage.

Phan Chau Trinh (1872 - 1926), originating from Quang Nam and known by the pseudonym Hi Ma, stands out as one of the most distinguished revolutionary figures in our country during the first three decades of the 20th century. He left behind a legacy of patriotic and revolutionary poetry and prose. As a pioneering activist, he championed the cause of modernization, advocating for the enlightenment of the populace, self-strengthening, and resistance against colonial powers and their puppet monarchs:

“With a tongue as sharp as swords and guns, the autocrats tremble at the mere whisper of change;
A pen, both drum and gong, illuminates the path to democracy with its radiant light.”
(“Eulogy for Phan Chau Trinh” - Phan Boi Chau)

The essay “On Social Ethics in Our Country” is an excerpt from Phan Chau Trinh’s 1925 work “Eastern and Western Ethics and Morality.” This text serves as a critical commentary on a socio-political issue, reflecting a pressing historical concern of our people at the time.

1. In the opening section, Phan raises the issue: “Social ethics in our country are utterly unknown to anyone.” The term “utterly” underscores the author’s firm assertion. The concept of “social ethics” refers to the morality of socialism, emphasizing equality and human rights. It encompasses not only the relationships within families and nations but also the broader interactions among individuals in society.

Phan critiques: “A mere mention of friendship cannot replace social ethics.” The Confucian ideal of “bringing peace to the world” in the phrase “Regulate the family, govern the state, bring peace to the world” has long been lost. The phrase “vaguely” in the sentence: “Today, those who study to become officials vaguely mention those two words (‘the world’), but it only serves as a joke to the enlightened,” reflects a satirical and disdainful attitude towards the hypocritical moralists in the colonial feudal society.

2. In the second part, Phan Chau Trinh analyzes and comments on the state of ethics and morality in our society during the French colonial period. He notes that social ethics were highly developed in Europe, where individuals had collective consciousness and fought for democratic rights and equality against oppression and exploitation. In contrast, our people were indifferent: “Each for themselves, who cares if others die!” It is lamentable that our people would turn a blind eye to those in distress or being bullied by the strong.

Living means standing up for one another. Our ancestors understood this, as seen in proverbs like: “No one can break a bundle of chopsticks,” and “Many hands make light work.” The author uses contrasting arguments to highlight the sad state of our people. “Thus, even in ancient times, the Vietnamese knew about collective action and public welfare, contributing to the greater good, not as isolated, fearful, and sluggish as today.” Phan identifies the root cause of the decline in social ethics over the past three to four centuries as the intellectual class’s greed for power and wealth, their hypocrisy, and their disregard for the people, leading to the destruction of national unity.

The author harshly condemns the irresponsible and exploitative officials who amassed wealth and coveted luxury. Phan Chau Trinh’s use of exclamations, repetition, and escalation sharpens his arguments, delivering a biting and scornful tone: “What does it matter if the people suffer! What does it matter if the people are ignorant! What does it matter if the people benefit! What does it matter if the people are harmed! The more enslaved the people, the longer the king’s reign, the richer the officials! Not only that, but ‘one family in office, one family blessed,’ ‘whether corrupt, embezzling, or exploiting, using the people’s rice to buy land, build houses, no one criticizes.’ Morality has sunk to its lowest, with opportunists everywhere: ‘Outsiders praise their success, insiders bask in their glory, enticing those who crave wealth to join the official ranks.’

What kind of people are these officials? Either Confucian scholars “who passed the civil service exams,” or Western-educated individuals “who became clerks, interpreters; even servants leveraging their masters’ influence to become officials.” In the early 20th century, the poet of “A Te A Ca” satirically wrote:

“Some as servants, others as coolies,
Interpreters, clerks, what a mix,
Lifetime soldiers, all for the glory of officials!”

Two or three decades later, Phan Chau Trinh scornfully called these officials “licensed robbers.” The corrupt officials in the colonial feudal society were dealt a fatal blow, making “the autocrats tremble at the mere whisper of change!” Another sad reality was that many in society also “caught the scent of officialdom.” With ivory badges and medals dangling on their chests, they felt honored, scrambling for the lowest ranks, boasting and feasting! Thus, the village heads and elders “would do anything for the officials, bribing and running errands, even selling their land and cattle, just to sit above, eat first, and domineer.”

Thus, how could morality not deteriorate? The revolutionary bitterly lamented: “Alas! How could revolutionary ideas sprout in the minds of such a people! The absence of socialism in our country is due to this.” These exclamations are filled with sorrow, bitterness, and anguish!

In the final section, Phan Chau Trinh proposes a cure for the “social ethics” ailment in our country: the need for collective action and the dissemination of socialist ideals. The author uses a chain of reasoning to make his arguments sharp and persuasive: “If Vietnam is to achieve independence one day, its people must first form collectives. And what better way to form collectives than to spread socialist ideas among the Vietnamese people.” Over eighty years later (1925 - 2007), reading “On Social Ethics in Our Country,” one feels as if attending Phan Chau Trinh’s lecture in Saigon in November 1925.

Phan Chau Trinh’s argumentative style is remarkable: tightly reasoned, sharply argued, with every example being apt and persuasive. The author employs biting language and a scornful tone to satirize the state of social ethics in our country at the time. The officials were dealt painful blows.

Reading Phan Chau Trinh’s essay, we see even more clearly the urgent need to build a new culture, a new people, and a new life. Morality is the root of humanity; ethics are the foundation of society. Only by dismantling outdated ideologies and constructing a socialist ethical and moral framework can we develop our country, make it prosperous and strong, and advance the Vietnamese nation towards civilization.

Phan Chau Trinh, born in 1872 and passing in 1926, was a renowned patriotic revolutionary. He consistently used literature as a tool for revolution, which is why his works are characterized by their persuasive and tightly reasoned arguments, deeply infused with patriotic ideals. One of his major works is "Eastern and Western Ethics and Theories on Society in Our Country."

The excerpt highlights the courage of a patriot. Through it, the dark state of society is exposed, while the idea of collective action for progress and a brighter future is promoted. This passage aims to inspire all Vietnamese people to restore their sense of responsibility toward the nation's development.

So, what is the social theory the author refers to? It is the theory of socialism, emphasizing human equality, extending beyond families and nations to the entire world. According to Phan Chau Trinh, in contemporary Vietnamese society, families only care for themselves, and nations focus solely on their own consolidation and development. He believed both theories had perished, leading to the loss of the country.

Phan Chau Trinh clearly stated: Vietnam lacks social ethics. He wrote: "True social ethics are utterly unknown in our country, and compared to national ethics, our people are even more ignorant. The term 'friendship' cannot replace social ethics, so there's no need to explain further." The author implies that social ethics are merely the bonds of friendship between individuals. He then contrasts European perspectives with Vietnamese ones to emphasize this issue.

He argued that in Europe, people have a collective consciousness and are willing to work together and help one another, whereas in Vietnam, there is no such social ethics. Firstly, our people only care for themselves, ignoring others: "Our people think, 'Each for themselves, who cares if others die!' If they encounter someone in distress or being bullied, they turn a blind eye, as if the victim's plight has nothing to do with them."

Furthermore, he wrote: "To live is to stand up for one another, to gather winds into a storm, to unite trees into a forest, not to remain isolated, indifferent, fearful, and sluggish as we are today." He also used proverbs like "No one can break a bundle of chopsticks" and "Many hands make light work" to illustrate that the Vietnamese once understood collective action and public welfare but have since lost this awareness.

He didn't stop there; he also criticized the corrupt feudal government as the root cause of this situation. He pointed out how officials exploited and plundered the people without regard for their welfare: "No matter how dire the situation, as long as there are those in power sitting high above and others bowing low below, it has been this way for thousands of years." Alongside condemning corrupt officials, he also highlighted the people's cowardice: "No matter how corrupt or exploitative, no one criticizes; even if they use the people's rice to buy land, build houses, no one complains."

Finally, he criticized the opportunistic attitude of bending with the wind, chasing power, and groveling: "Alas! In a village of a hundred people, each looks to strength, with no trace of ethics or morality."

According to the author, to establish social ethics, we must build collectives to support one another in life. At the same time, we must abolish the rotten feudal system and construct a true socialist society, raising public awareness and guiding the people toward the goal of achieving independence and freedom for the entire nation.

With a unique polemical style—sometimes gentle, sometimes firm, always persuasive—Phan Chau Trinh revealed the current state of ethics in our country and reminded everyone to uphold unity and a sense of responsibility toward their nation.

"On Social Ethics in Our Country" is an excerpt from Part III of "Eastern and Western Ethics and Morality" (comprising five main sections, including the introduction and conclusion), delivered by Phan Chau Trinh on the evening of November 19, 1925, at the Youth Association Hall in Saigon (now Ho Chi Minh City). The speech is lengthy and rich in content, emphasizing the role of ethics and morality, asserting that the loss of traditional ethics and morality is a root cause of the nation's downfall. Phan Chau Trinh distinguishes between ethics and morality, considering ethics as immutable while morality can change over time. Therefore, to free Vietnam from its state of weakness and loss of independence, it is imperative to reform the decayed morality and build a new moral foundation based on a glorious tradition (also true ethics).

The passage studied is from one of the last speeches of this great patriot, who deeply contemplated the path to national salvation. The main idea of the excerpt can be summarized as follows: The people of our country are entirely unfamiliar with the concept of social ethics, and the conditions for building social ethics in Vietnam are absent because the people lack collective consciousness and disregard public welfare. This situation stems from the deliberate destruction of collective organizations by corrupt officials. The theme of the excerpt is clear. Phan argues that socialism must be propagated in Vietnam to build collective organizations, aiming for independence and freedom.

If a distinctive feature of oratory is the dynamic interaction between the speaker and the audience, the primary audience of this speech excerpt is those who directly listened to Phan Chau Trinh on the evening of November 19, 1925, at the Youth Association Hall in Saigon. Broadly, it is his beloved compatriots—those who share the pain of losing the nation and wish to join him in pondering the path forward for society. Phrases and sentences in the speech help us identify this audience: "our people," "our countrymen," "brothers," "the Vietnamese people," "The morality of the upper class—I do not call them the upper class, I merely borrow the term for your understanding—is like this in our country!"

A common characteristic of oratory is the direct and impactful way of presenting issues. This excerpt exemplifies that. At the outset, the author does not hesitate to use negation to dispel any misconceptions the audience might have about their understanding of social ethics: "True social ethics are utterly unknown in our country, and compared to national ethics, our people are even more ignorant."

Following this, anticipating the potential for oversimplification or distortion by many, the author firmly adds a sentence to eliminate irrelevant content from the speech: "The term 'friendship' cannot replace social ethics, so there's no need to explain further." This sentence vividly demonstrates the author's dynamic thinking and sensitivity in communication. The power of his words is thus affirmed.

In the passage from "Socialism in Europe" to "...has nothing to do with me," the author compares "Europe," "France," and "our country" on the central issue of the sense of duty between individuals. Of course, behind this, we can discern the author's view of our country's inferiority in other areas, such as fairness and understanding.

According to the author, the root cause of the people's lack of collective consciousness and disregard for public welfare lies in the reactionary and corrupt nature of the officials. Here, the author directs his criticism toward them (whom he sometimes calls "students," sometimes "those wearing belts and hats," "those in wide robes and black turbans," sometimes "officials," "the upper class," etc.). Just by observing how the author names them, without even mentioning his accusations, we can see Phan Chau Trinh's intense hatred for the Nguyen dynasty's officials. In the author's eyes, the autocratic regime of kings and officials is utterly deplorable and must be thoroughly negated. Notable images and metaphors expressing this negation include: "some wearing belts and hats, sitting arrogantly above, others in wide robes and black turbans bowing low below"; "The officials mentioned above are nothing more than licensed robbers."

The appearance of exclamatory sentences shows that the author not only expresses his views with rational clarity but also with a heart full of emotions, brimming with sorrow and pain over the stagnant state of Vietnamese society. Through this emotional state, we clearly recognize the honest, resolute, and determined character of a revolutionary wholly dedicated to fighting for democracy and social progress.

The tight integration of expressive elements with argumentative ones is a prominent feature of oratory. Exclamatory sentences, rhetorical questions, phrases like "our people," "our ancestors," and some cases of expanding sentence components for emphasis (as in the sentence "The morality of the upper class—I do not call them the upper class, I merely borrow the term for your understanding—is like this in our country!") are filled with emotional color, enhancing the persuasiveness of the speech. We always sense the harmony and connection between the speaker and the audience. This is one of the crucial conditions that make the speech capable of shifting the audience's perceptions and emotions.

Phan Chau Trinh sees a close relationship between propagating socialism, building collective organizations, and the cause of gaining independence and freedom. The author always keeps the ultimate goal (gaining freedom and independence) in mind but remains highly rational in choosing the steps to take. Recognizing the painful reality of our people's low intellectual level and weak collective consciousness (which hinders the plan to save the nation), he calls for building collective organizations, naturally accompanied by overthrowing the rotten regime of kings and officials. But, "what better way to build collective organizations than to propagate socialism among the Vietnamese people?" Such reasoning is very tight and highly persuasive.

"On Social Ethics in Our Country" clearly demonstrates the core elements that make Phan Chau Trinh's oratory compelling: clear and coherent arguments; overflowing emotions, often expressed through poignant exclamations; a firm stance against the monarchy, always declared openly and decisively; a concrete and clear action plan... The issues raised in "On Social Ethics in Our Country" are not only significant for Phan Chau Trinh's time but also for our present era.

To this day, people increasingly recognize the monumental intellectual stature of Phan Chau Trinh, the first advocate of democratic thought in Vietnam. Phan Chau Trinh did not support violent means to achieve national independence. Sensing the global trend of globalization early on, he persistently pursued the mission of "enlightening the people's minds," "revitalizing the people's spirit," and "improving the people's livelihood," considering these as breakthroughs to solve the pressing issues of Vietnamese society at the time. His works are numerous, all aimed at awakening the nation from its slumber, fostering awareness of civil rights and democracy, and highlighting the critical shortcomings of our people and nation in the global competition for strength.

After 15 years in exile in France, steadfast in his revolutionary ideals, Phan Chau Trinh requested to return to Vietnam and tirelessly worked to "awaken the people's spirit across the three regions to unite and overthrow oppressive authoritarianism." Before his death, he delivered several significant speeches in Saigon, one of which was his lecture on "Eastern and Western Ethics and Morality" on the evening of November 19, 1925, at the Youth Association Hall.

The lecture "Eastern and Western Ethics and Morality" is lengthy and rich in content, emphasizing the role of ethics and morality, asserting that the loss of traditional ethics and morality is a root cause of the nation's downfall. Phan Chau Trinh distinguishes between ethics and morality, considering ethics as immutable while morality can change over time. Therefore, to free Vietnam from its state of weakness and loss of independence, it is imperative to reform the decayed morality and build a new moral foundation based on a glorious tradition (also true ethics). To convince his audience that adopting Western morality is not forced, Phan Chau Trinh points out that the bourgeois democracy and the progress and prosperity of European nations are the results of building an ethical and moral system somewhat similar to Confucian ethics in China and Vietnam during their prosperous eras.

From this point, he advocates: "Confucian ethics are lost; now, if we want our country to have a solid ethical foundation, what better way than to wholeheartedly bring European democracy to Vietnam. Democracy is a miraculous cure for our country's autocratic disease. Bringing European civilization means bringing Confucian ethics back." If we overlook the oversimplification of equating different cultures and philosophies, we can say that Phan Chau Trinh, with his unique sensitivity as an experienced orator, knew how to reassure those who often pride themselves on the spiritual civilization of Asia, including Vietnam.

According to Phan Chau Trinh, Western morality has evolved through three stages: family, nation, and society. In the Middle Ages, morality was limited to the family, with each family minding its own business; when nations formed (around the 16th century), national morality emerged, with each nation focusing on its consolidation and development; only after World War I was the concept of social morality truly advocated and built. Social morality, the morality of socialism, values human equality, caring not only for individual families and nations but for the entire world. Phan Chau Trinh also notes that in Vietnamese society at the time, both family and national morality (the core of which is the sense of duty to the nation) had vanished.

This is the root cause of the nation's loss. As for social morality, which was being promoted in Western countries, our people had no concept of it (note: the author used the concept in the syntax of Chinese; here, social morality or national morality refers to social morality and national morality in today's familiar terms). Overall, in this lecture, when analyzing the country's situation, Phan Chau Trinh always wanted his audience to have a comprehensive view of the world. Understanding others is to understand ourselves.

Grasping the big picture is to determine the most practical direction. The development path of Vietnamese society must align entirely with the general development path of human society. The main idea of the excerpt on social morality in our country (part III of the lecture) can be summarized as follows: our people are entirely unfamiliar with the concept of social morality, and the conditions for building social morality in Vietnam are absent because the people lack collective consciousness and disregard public welfare. This situation stems from the deliberate destruction of collective organizations by corrupt officials. Presenting these points, Phan Chau Trinh directs his audience to recognize the need to propagate socialism in Vietnam to build collective organizations, aiming for independence and freedom.

The key concept of the excerpt is none other than social morality. Based on what has been presented, we understand its content to include several major points: First, it is the awareness of mutual support among individuals in society. Next, social morality is "the duty of each person in the country," meaning the civic consciousness that each person must have. Higher still, social morality is "the duty of humankind to humankind," meaning the spirit of human cooperation transcending national and territorial boundaries. More simply and practically, according to Phan Chau Trinh, social morality is linked to the readiness to work together, help each other, and respect the rights of others.

Renowned for his oratory skills, Phan Chau Trinh knew how to win over his audience, starting with appropriate forms of address. Addressing his beloved compatriots—those who share the pain of losing the nation and wish to join him in pondering the path forward for society—he used phrases like "brothers," "the Vietnamese people," "our people," "our countrymen," etc. It warms the heart to hear such words from the speaker. At the outset, the author does not hesitate to use negation to dispel any misconceptions the audience might have about their understanding of social morality: "True social ethics are utterly unknown in our country, and compared to national ethics, our people are even more ignorant."

Following this, anticipating the potential for oversimplification or distortion by many, the author firmly adds a sentence to eliminate irrelevant content from the speech: "The term 'friendship' cannot replace social ethics, so there's no need to explain further" (italicized words are emphasized by PHD). This sentence vividly demonstrates the author's dynamic thinking and sensitivity in communication. He does not choose a heavily theoretical approach tied to the requirement of explaining concepts. Concerned about the audience's level, he presents the issue through a series of counterarguments.

The power of his words is thus affirmed. By attacking and negating misunderstandings and highlighting our people's and nation's lack of social morality, the author gradually helps the audience grasp the essence of the issue. To persuade the audience, mere reasoning is insufficient. Every point raised must be accompanied by evidence. Many examples in the speech illustrate the complete absence of social morality in our country. Specifically: - Our people "each for themselves, who cares if others die," fearful, sluggish, and shameless. - The people "do not know collective organizations, do not value public welfare." - Individuals look to strength; seeing power, they chase after it, grovel, and depend on it. - Kings and officials freely exploit the people, only concerned with plundering, considering the people's ignorance as a favorable condition to consolidate their power and greed.

Regarding these phenomena, the author expresses severe criticism, feeling the pain but also the need to point out the inferiority of our people and nation. Of course, the author clearly distinguishes the different objects of his criticism. According to him, the root cause of the people's lack of collective consciousness and disregard for public welfare lies in the reactionary and corrupt nature of the officials. Here, the author directs his criticism toward them (whom he sometimes calls "students," sometimes "those wearing belts and hats," "those in wide robes and black turbans," sometimes "officials," "the upper class," etc.). Just by observing how the author names them, without even mentioning his accusations, we can see Phan Chau Trinh's intense hatred for the Nguyen dynasty's officials.

In the author's eyes, the autocratic regime of kings and officials is utterly deplorable and must be thoroughly negated. Many images and metaphors express this negation: "some wearing belts and hats, sitting arrogantly above, others in wide robes and black turbans bowing low below"; "The officials mentioned above are nothing more than licensed robbers." In the excerpt, Phan Chau Trinh frequently uses comparisons between "Europe" and "our country" to evoke feelings of shame and humiliation in his audience. He points out the differences, more accurately, our inferiority to others on a range of issues such as fairness, understanding, and especially the sense of duty between individuals. Of course, focusing solely on the sense of duty between individuals is enough to suggest the remaining issues.

The frequent appearance of exclamatory sentences shows that the author not only expresses his views with rational clarity but also with a heart full of emotions, brimming with sorrow and pain over the stagnant state of Vietnamese society: "What does it matter if the people are wise! What does it matter if the people are ignorant! What does it matter if the people benefit! What does it matter if the people are harmed! The more enslaved the people, the longer the king's reign, the richer the officials!..." Through this emotional state, we clearly recognize the honest, resolute, and determined character of a revolutionary wholly dedicated to fighting for democracy and social progress. The tight integration of expressive elements with argumentative ones is a prominent feature of oratory.

Exclamatory sentences, rhetorical questions, phrases like "our people," "our ancestors," and some cases of expanding sentence components for emphasis (as in the sentence "The morality of the upper class—I do not call them the upper class, I merely borrow the term for your understanding—is like this in our country!") are filled with emotional color, enhancing the persuasiveness of the speech. We always sense the harmony and connection between the speaker and the audience. This is one of the crucial conditions that make the speech capable of shifting the audience's perceptions and emotions. In the final part of the excerpt, the author clearly states the sequential development of three major tasks: propagating socialism, building collective organizations, and achieving independence and freedom.

The author always keeps the ultimate goal (gaining freedom and independence) in mind but remains highly rational in choosing the steps to take. Recognizing the painful reality of our people's low intellectual level and weak collective consciousness (which hinders the plan to save the nation), he calls for building collective organizations, naturally accompanied by overthrowing the rotten regime of kings and officials. But, "what better way to build collective organizations than to propagate socialism among the Vietnamese people?" Propagating socialism (i.e., socialism in Chinese syntax) means fostering awareness of public welfare, collective organizations, and hatred for autocracy.

Such reasoning is very tight and highly persuasive. Overall, "On Social Ethics in Our Country" clearly demonstrates the core elements that make Phan Chau Trinh's oratory compelling: clear and coherent arguments; overflowing emotions, often expressed through poignant exclamations; a firm stance against the monarchy, always declared openly and decisively; a concrete and clear action plan. The issues raised in "On Social Ethics in Our Country" are not only significant for Phan Chau Trinh's time but also for our present era.

They remind us of the importance of building collective organizations to foster a sense of community responsibility among all members of society. They warn of the risk of losing good social relations due to selfish, opportunistic individuals "craving power and glory." They raise concerns about the slow progress of a society where democratic spirit is not yet recognized as a driving force for development.

Phan Chau Trinh passed away over 70 years ago, but his ideas still accompany us in our global integration!

Phan Chau Trinh (1872–1926), also known as Tu Can and by his pseudonym Tay Ho, was born in Tay Loc village, Tien Phuoc district, Tam Ky prefecture (now Tay Ho hamlet, Tam Loc commune, Phu Ninh district, Quang Nam province). He was a patriotic revolutionary who advocated for leveraging French colonial influence to abolish the corrupt feudal system of the Nguyen dynasty and implement comprehensive reforms to enrich the people and strengthen the nation. He consistently used literature as a tool for revolutionary propaganda and mobilization.

Some of Phan Chau Trinh's notable works include: "Dau Phap Chinh Phu Thu" (1906), "Tinh Quoc Hon Ca II" (1907, 1922), "Tay Ho Thi Tap" (1904–1914), "Xang-te Thi Tap" (1914–1915), "That Dieu Tran" (1922), and "Dao Duc va Luan Li Dong Tay" (1925).

The excerpt "On Social Ethics in Our Country" is part III of "Eastern and Western Ethics and Morality," written and delivered by Phan Chau Trinh on the evening of November 19, 1925, at the Youth Association Hall in Saigon. The content of the excerpt reflects the courage of a patriot who dared to expose the dark realities of society and promote democratic ideals. The author emphasizes the urgent need to propagate social ethics to restore the people's sense of duty toward the nation and guide them toward the goal of achieving independence, freedom, and a brighter future for the country. The primary audience of Phan Chau Trinh's speech was the listeners present, and then the broader Vietnamese populace. The passage showcases a unique polemical style: at times gentle and calm, at others sharp and forceful, always persuasive.

In our country today, social ethics are virtually nonexistent. The reason is that our people lack a sense of community, do not know how to support one another, and fail to protect common interests. Kings and officials are greedy and selfish, deliberately impoverishing the people both spiritually and materially. Therefore, for Vietnam to achieve freedom and independence, it is essential to promote social ethics, build collective organizations to care for public welfare and mutual interests, and ultimately overthrow the corrupt feudal system.

First, we must understand the term socialism. Phan Chau Trinh's concept of socialism differs from that of Karl Marx. Phan Chau Trinh believed that human society progresses through the stages of family, nation, and society, corresponding to the development of family ethics, national ethics, and social ethics. In contrast, Karl Marx asserted that the history of all societies is the history of class struggle.

The social ethics discussed in this excerpt are closely tied to the willingness to work for the common good, the spirit of solidarity, and mutual support within organizations for social progress. Social ethics in the West have evolved through three stages: family, nation, and society. In the Middle Ages, ethics were confined to the family, with each family minding its own business. When nations formed (around the 16th century), national ethics emerged, with each nation focusing on its consolidation and development. Only after World War I was the concept of social ethics truly advocated and built. Social ethics, the ethics of socialism, emphasize human equality, caring not only for individual families and nations but for the entire world. According to Phan Chau Trinh, in contemporary Vietnamese society, both family and national ethics—the core of which is the sense of duty to the nation—had vanished. This is the primary cause of the nation's downfall. As for the social ethics being promoted in Western countries, our people had no concept of it.

In part 1 of the excerpt, the author gets straight to the point and uses a series of negations to capture attention and create a strong impression. This concise and clear introduction reflects the sharp, agile thinking of the revolutionary Phan Chau Trinh. The central issue is: Vietnam lacks social ethics: "True social ethics are utterly unknown in our country, and compared to national ethics, our people are even more ignorant."

In part 2, the author compares the perspectives and awareness of Europeans and Vietnamese regarding social ethics. The difference lies in the sense of duty between individuals. European society values democracy, emphasizes human equality, and cares not only for individual families and nations but for the entire world: "In France, whenever those in power or the government use force to suppress the private interests of an individual or an organization, people either protest, resist, or demonstrate until justice is served."

The author proves that social ethics are entirely absent in our country through four counterarguments and clear, specific evidence: First, our people only care for themselves, ignoring others, fearful and ignorant of the duties of humanity and citizenship. Evidence: "Our people think, 'Each for themselves, who cares if others die!' If they encounter someone in distress or being bullied, they turn a blind eye, as if the victim's plight has nothing to do with them."

Second, our people do not know collective organizations or value public welfare. In the past, the Vietnamese people also understood the importance of solidarity and public welfare, knowing that to live is to stand up for one another, to gather winds into a storm, to unite trees into a forest, not to remain isolated, indifferent, fearful, and sluggish as we are today. The author uses proverbs to prove that our ancestors also knew the power of unity: "No one can break a bundle of chopsticks" and "Many hands make light work." But unfortunately, this spirit no longer exists today.

The author identifies the root cause of the people's lack of collective consciousness and disregard for public welfare as the reactionary and corrupt nature of the feudal system. He exposes the essence of the contemporary kings and officials who deceive themselves and others to maintain their positions and insatiable greed: "The people do not know collective organizations or value public welfare because, for the past three to four hundred years, the scholars in our country have been obsessed with power and the glory of royal courts, leading to hypocrisy, flattery, and a focus on the king while ignoring the people. These individuals want to keep their pockets full and their positions secure, so they devise laws to destroy the nation's collective organizations."

Third, kings and officials freely exploit the people, only concerned with plundering and oppressing, considering the people's ignorance as a favorable condition to consolidate their power and satisfy their greed. They are heartless, irresponsible, and indifferent to the people's welfare: "No matter how dire the situation, as long as there are those in power sitting high above and others bowing low below, it has been this way for thousands of years."

The author uses many exclamatory sentences to express his sorrow over the dark and tragic state of the people: "What does it matter if the people are wise! What does it matter if the people are ignorant! What does it matter if the people benefit! What does it matter if the people are harmed! The more enslaved the people, the longer the king's reign, the richer the officials! Outsiders praise their success, insiders bask in their glory, enticing those who crave wealth to join the official ranks. Such are the officials of our country, past and present! The morality of the upper class—I do not call them the upper class, I merely borrow the term for your understanding—is like this in our country!"

The author names the corrupt officials: In the past, they were Confucian scholars who had passed the civil service exams; today, they are Western-educated individuals who have obtained positions as clerks or interpreters; sometimes even servants leveraging their masters' influence to become officials. These officials are nothing more than licensed robbers.

The author's way of referring to corrupt and oppressive officials is incredibly accurate and reflects his intense hatred for the Nguyen dynasty's officials. In his view, the autocratic regime of kings and officials is utterly deplorable and must be thoroughly negated. Additionally, the author believes it is necessary to frankly point out the inferiority of our people and nation. Despite the rulers' exploitation, using the people's rice to buy land, build houses, and the corrupt individuals scrambling to buy positions to sit above, eat first, and domineer, the people remain silent, not daring to criticize or complain.

Fourth, individuals look to strength; seeing power, they chase after it, grovel, and depend on it: "Those in the countryside, seeing the officials' wealth and power, also aspire to become officials. They bribe and run errands, even selling their land and cattle, just to gain a position as a village chief or district head, to sit above, eat first, and domineer. Such individuals are neither praised nor criticized, neither despised nor scorned—how strange! Alas! In a village of a hundred people, each looks to strength, with no trace of ethics or morality. This is true even within a single village; toward outsiders, they are even harsher. Alas! How can revolutionary ideas sprout in the minds of such a people! The absence of socialism in our country is due to this."

The exclamatory sentences in the passage show that the author not only expresses his views with rational clarity but also with a heart full of emotions, brimming with sorrow and pain over the stagnant state of Vietnamese feudal society. Through this, we clearly see the honest, resolute, and determined character of a revolutionary wholly dedicated to fighting for democracy and social progress.

According to the author, to have social ethics, our people must learn to build collective organizations to protect their rights and support one another in life. They must abandon the habit of relying on power, end the corruption of buying titles and positions to sit above and eat first. They must overthrow the rotten regime of kings and officials that corrupts social ethics, preventing revolutionary ideas from sprouting and our country from achieving freedom and independence. The author's recommendations were highly significant and urgent given the social context of the time.

Phan Chau Trinh believed that to carry out a revolution in our country, the first issue to address was public awareness and the people's democratic consciousness. He considered this the most critical task to achieve the goal of national independence and freedom. He carefully pondered and identified the close relationship between promoting civic consciousness, building collective organizations, and the cause of gaining independence and freedom. The author always kept the ultimate goal of achieving freedom and independence in mind but remained highly rational in choosing the path forward.

Recognizing the painful reality of our people's low intellectual level and weak collective consciousness, which hindered the plan to save the nation, he called for building collective organizations, naturally accompanied by overthrowing the rotten regime of kings and officials. From this, he concluded: "If Vietnam is to achieve independence one day, its people must first form collectives. And what better way to form collectives than to spread socialist ideas among the Vietnamese people?" The author's reasoning is very tight and highly persuasive.

The excerpt "On Social Ethics in Our Country" clearly demonstrates the core elements that make the speech compelling: tight, logical arguments; sincere, passionate emotions expressed through poignant exclamations; a firm stance against the backward feudal monarchy; and a concrete, clear action plan. These elements reflect the sharp, agile theoretical thinking of the revolutionary Phan Chau Trinh.

From the excerpt, we can sense the author's emotions when writing this essay: hatred for corrupt officials, a deep understanding of the feudal system's corruption, compassion for his compatriots, and hope for a bright future for the nation once strong collective organizations are established to fight for a positive and progressive socialism.

Phan Chau Trinh demonstrated foresight and sharp thinking in outlining the current situation and proposing solutions to propagate socialist ethics, build solidarity, and advance the cause of gaining independence and freedom for the Vietnamese nation. What Phan Chau Trinh said about building a foundation of social ethics remains relevant today. It reminds everyone to uphold the spirit of unity and a sense of responsibility toward the community for the nation's bright future.

Phan Chau Trinh (1872–1926) was a renowned patriotic revolutionary. His approach to saving the nation involved leveraging French colonial influence to implement comprehensive reforms, aiming to enrich the people and strengthen the country, thereby laying the foundation for national independence. Phan Chau Trinh consistently used literature as a tool for revolution, which is why his works are characterized by their persuasive and tightly reasoned arguments, deeply infused with patriotic and democratic ideals. One of his major works is "Eastern and Western Ethics and Morality," and the excerpt "On Social Ethics in Our Country" is part III of this work.

The excerpt highlights the courage of a patriot, exposing the dark realities of society while promoting the idea of collective action for progress and a brighter future for the nation. Through this passage, the author aims to inspire all Vietnamese people to restore their sense of responsibility toward the nation's development.

In the work, Phan Chau Trinh discusses social ethics. So, what is the social ethics he refers to? Social ethics, the ethics of socialism, emphasize human equality, extending beyond individual families and nations to the entire world. According to Phan Chau Trinh, in contemporary Vietnamese society, both family ethics—where each family minds its own business—and national ethics—where each nation focuses on its consolidation and development, with the core being the sense of duty to the nation—had vanished. He believed this was the root cause of the nation's downfall. As for the social ethics being promoted in Western countries, our people had no concept of it. Phan Chau Trinh clearly stated: Vietnam lacks social ethics. He wrote: "True social ethics are utterly unknown in our country, and compared to national ethics, our people are even more ignorant. The term 'friendship' cannot replace social ethics, so there's no need to explain further." The author implies that social ethics cannot be simplistically understood as mere friendship between individuals. He then compares European perspectives with Vietnamese ones to emphasize this issue.

He argued that Europeans have a collective consciousness and are willing to work together, help one another, and respect the rights of others, as evidenced by: "In France, whenever those in power or the government use force to suppress the private interests of an individual or an organization, people either protest, resist, or demonstrate until justice is served." But what about Vietnam? The author proves that social ethics are entirely absent in our country. Firstly, our people only care for themselves, ignoring others. He illustrates this with examples: "Our people think, 'Each for themselves, who cares if others die!' If they encounter someone in distress or being bullied, they turn a blind eye, as if the victim's plight has nothing to do with them."

Furthermore, he wrote: "To live is to stand up for one another, to gather winds into a storm, to unite trees into a forest, not to remain isolated, indifferent, fearful, and sluggish as we are today." He also used proverbs like "No one can break a bundle of chopsticks" and "Many hands make light work" to show that the Vietnamese once understood collective action and public welfare but have since lost this awareness. He also emphasized that the reactionary and corrupt feudal society is the root cause of this situation. Beyond this, the author pointed out how kings and officials exploited and plundered the people without regard for their welfare: "No matter how dire the situation, as long as there are those in power sitting high above and others bowing low below, it has been this way for thousands of years." He also identified who these corrupt officials were: "In the past, they were Confucian scholars who had passed the civil service exams. Today, they are Western-educated individuals who have obtained positions as clerks or interpreters; sometimes even servants leveraging their masters' influence to become officials. These officials are nothing more than licensed robbers." Alongside condemning corrupt officials, the author also highlighted the people's cowardice: "No matter how corrupt or exploitative, no one criticizes; even if they use the people's rice to buy land, build houses, no one complains." Finally, he criticized the opportunistic attitude of bending with the wind, chasing power, and groveling: "Those in the countryside, seeing the officials' wealth and power, also aspire to become officials. They bribe and run errands, even selling their land and cattle, just to gain a position as a village chief or district head. Alas! In a village of a hundred people, each looks to strength, with no trace of ethics or morality."

So, what must be done to establish social ethics? According to the author, we must build collective organizations to support one another in life. At the same time, we must abolish the rotten feudal system and construct a true socialist society, raising public awareness and guiding the people toward the goal of achieving independence and freedom for the nation, as he concluded: "If Vietnam is to achieve independence one day, its people must first form collectives. And what better way to form collectives than to spread socialist ideas among the Vietnamese people?"

With a unique polemical style—sometimes gentle, sometimes firm, always persuasive—and his broad vision and progressive thinking, Phan Chau Trinh revealed the current state of social ethics in our country and reminded everyone to uphold unity and a sense of responsibility toward their nation.