Xinshun 1730

Chapter 1084

Just as Lin Min and his staff wondered, humiliating Yangzhou students this time seems to be meaningless in terms of governance.

In fact, with the dismantling of the canal, the rise of shipping, the decline of Yangzhou's urban status, and the change of the salt industry's focus, the future is inevitable.

Issues such as dismantling canals and replacing salt fields, which involve the whole country and the central government's policies of the imperial court, were not something that a few hundred Confucian scholars could stop.

Liu Yu is carrying out land tax reforms in southern Jiangsu that are more turbulent. Faced with more than 1 gentry gentry, is it easy to solve the problem by beating them with sticks and then giving them sweet dates?

If even the policies implemented by the central government of the imperial court are blocked by one state and one government, it can only prove that the centralization of power in Dashun has completely collapsed.

However, the reality is not the case.On the contrary, imperial power and centralization have been strengthened in recent years.

Then, the real meaning of this kind of humiliation, or making things so big, is to start a big discussion about economy and Confucianism through this matter.

Maybe, maybe, maybe, probably, maybe, it will solve the problem of Dashun breaking Neo-Confucianism, but the new learning has been unable to stand up for a long time.

Although Liu Yu's ideology is basically not in the same pot as Confucianism.

But out of theoretical self-confidence, Liu Yu still hopes to give Confucianism many opportunities to see if it can lead Dashun to modernization through spontaneous reform and magic reform.

Since it is said that the economic base determines the superstructure, it took me 20 years to change, at least part of the economic base in southern Jiangsu.So, can the new superstructure be erected?
So this time, it is just to use Yangzhou students to oppose waste salt to reclamation, set up a stage and sing a big show.These people are at most the gong before the opening of the play.

Therefore, the development of this matter can be regarded as a standard top-heavy and heavy-footed.As Lin Min's aides said, even if those students had the support of public opinion, which made sense, then did Duke Xingguo really give up the reform of abolishing salt and reclamation?

Since it is impossible at all, how much significance can this form itself have?
The development of things is basically like this.

On the day of the final trial, Liu Yu regarded it as a scene of "in order to win over the people, wave the people's begging bag as a flag. However, whenever the people followed them, they found that their buttocks had the old feudal The coat of arms, so they laughed and broke up in a crowd" farce.

The army entered the city to maintain order.

Set up a big stage and open the trial.

Lin Min held the banner of benevolence and righteousness against benevolence and righteousness, and his voice was higher than those of Yangzhou Confucian scholars. He believed that what Yangzhou Confucian scholars said was very reasonable, and that the status system, artisan household inheritance system, and official artisan households should be fully restored in Jiangsu Province. system.

The students from Yangzhou were in a difficult situation, so they could only follow Lin Minqi's high profile.

But on this side, the dealers and the holders of the grass farms have reached a compromise with Liu Yu.

At the same time, under Liu Yu's coercion—Liu Yu held seven or eight items in his hand, including "private frying of salt", "stealing and selling official land", "forcibly taking profits from mountains and rivers", and "illegal land transactions". A charge of ransacking the house came out—and a compromise was reached with Yanhu.

The market merchants and grass merchants have obtained the admission ticket qualifications to enter the large-scale salt drying field.

And they also distributed part of the benefits to those salt households who had mortgaged the grassland.

The root cause of most salt households' opposition is not to oppose "demolition", but when they oppose demolition, their own state-owned land is mortgaged to others, and the right to use and ownership is not in their own hands, and there is no compensation.

So a very funny scene appeared like this.

Lin Min first raised the banner of benevolence and righteousness, and made a high-profile one-step decision. It was so high that the system of the early Ming Dynasty should be fully restored.

The students in Yangzhou had no choice but to follow up, yelling, "We are not for our own interests, and have nothing to do with our own interests. We are all for the people, for Yanhu, and for the people."

But the result was that the "common people", "Yanhu" and "people" in their mouths were frightened by Lin Min's banner of benevolence and righteousness, and they objected in court: No, you are not for us, we don't think so at all.

Not long ago, they opposed the cover of reclamation and enclosure. After getting compensation, they all jumped back.

Some "salt households" even satirized openly, saying that what these students are talking about is the interests of the common people, but in fact it is all for their own leftovers.Obviously, those who can say the word leftovers and cold roasting are unlikely to be real salt households.

So, the scene was once very embarrassing.

In the end, the students in Yangzhou could only end up muttering self-pity and self-pity that "the laborers are stupid, and the common people are extremely stupid. They don't know what is good and what is bad."

After the farce was over, finally using this enclosure compensation as a standard case, the subsequent compensation standards and a model of how to deal with the problem of unclear property rights were formulated.

After the farce is over, it's the real highlight.

The well-known Confucian scholars from all over the country were invited to hold a "Rugao Meeting" to discuss economic, political, taxation, system, industrial and commercial issues.

And an attempt at a deeper level that "Confucianism is broken, but new knowledge cannot be established".

This "Rugao Meeting" is very special.

In miniature, it refers specifically to the first year of Dashun Weixin. On the issue of waste salt reclamation, after the farce of Yangzhou students, a seminar held by Jiangnan Confucianism lasted for more than ten days in Rugao.

From a macro point of view, it has to start from here and continue until the five years of Weixin. Dashun has finally completed the economic restructuring of Jiangsu Province, quelled the aftermath of the abandoned canal, and the ensuing golden age of Western trade smuggling in Dashun. During the wild development of industry and commerce, great Confucianists thought and explained reality.

In the longer term, the Great Confucianists, aware of the changing times, tried to solve the orthodox ideology of Dashun with a new interpretation under the change of the economic foundation created by Liu Yu, and to solve the problem that Neo Confucianism was criticized but the new learning was delayed. The dilemma of not being able to stand up late.

From the first day of this big debate that lasted for five years, Liu Yu gained a lot.

Liu Yu knew his two brushes well.

He knew that he was not qualified to get involved in the discussion of Confucianism, and he never understood why Dashun tried to establish the learning of the Yongjia and Yongkang schools but could not do so; why the spontaneous ideological reaction that began in the late Ming Dynasty still seemed to be unable to circumvent the Confucianism moral hurdle.

Why Dashun's official culture has been unable to stand up for a long time, but it does not hinder the operation of society.

And why many of Dashun's policies and practices are considered by Confucian scholars to be basically the knowledge of Yongjia and Yongkang schools, but in fact this set of learning has not been established, and it is not systematic at all.

In fact, he has always been ignorant of these.

It wasn't until this meeting in Rugao that he figured out a thing or two.

Of course it is very complicated, but from a simple starting point, you can see the whole leopard at a glance. Why do you say that Dashun actually followed the knowledge of Yongjia and Yongkang, but it just didn't establish a system.

The meeting in Rugao naturally had to talk about orthodoxy.

If we want to talk about orthodoxy, we have to talk about Neo Confucianism, Song Confucianism, Song Confucianism's blind interpretation of Confucianism, reactionary return to the authenticity of Confucianism, and reactionary return to the Six Classics or the Three Dynasties.

There is a small and inconspicuous problem here, which is the "orthodoxy" problem derived from the issue of Dashun's ban on Catholicism.

Neo-Confucianism was born because of the strength of Buddhism and had to carry out self-reform in an attempt to contain and fight against Buddhism in theory.

Zhu Xi once commented on the utilitarianism of Ye Shi, Chen Liang and others.

It is said that Jiangxi's studies were influenced by Zen, and the influence was too deep.Of course, we have gone astray, but Zen cannot explore the truth of heaven and earth. Therefore, when we continue to move forward and find that we can’t go anywhere, Jiangxi’s learning will naturally fall back to the real Confucianism.Therefore, the study of Jiangxi is not a big problem.

However, the knowledge of Ye Shi, Chen Liang and others is about utilitarianism, and this thing is really usable.And once you learn it, you can use it, and it seems to be effective after using it, but this has deviated from the true meaning of Confucianism.Therefore, "this meaning is very worrying."

And Ye Shi's point of view... In fact, Ye Shi didn't even recognize the fact that Mencius inherited the Confucian orthodoxy.

Ye Shi believed that Zhu Xi and his group engaged in orthodoxy and new Confucianism, and exalted the views of Mencius, Zisi and others, which actually deviated from the orthodoxy of Confucianism.

Just like in the time of Mencius, the knowledge of Yang Zhu and Mo Di became prominent.When Confucianism was in danger, Mencius had to come up with some knowledge that violated the original teachings of Confucianism in order to fight against them.But in fact, orthodox Confucianism has been quietly polluted by the knowledge of Yang Zhu, Mo Di and other schools of thought.

At that time, Ercheng, Zhang, Zhou and others, because of the great influence of Buddhism, created Taiji Wuji, moving and static men and women, Taihe Shenliang, shape and energy gathering and dispersing, etc., all came from "Ten Wings", that is, "Yi Zhuan", however, this thing is fundamentally made by Confucius, obviously a lot of things from the Yin-Yang School, and it is obviously something that Confucianism has been contaminated by other scholars after Confucius' death and is no longer pure.

The Tai Chi derived from these things can fight against Buddhism, but it is not enough to inherit the Taoism of Yao, Shun and Yu.

"Yu Zisi and Mencius' new and strange theories are all specially invented, and they probably want to suppress the sharpness of the Buddha... The origin of Tao is still obscure."

Ye Shi's original teachings were such that he didn't even recognize Mencius's inheritance of Taoism, so he said where is the tradition?
Orthodoxy is governed by the Three Dynasties, and Orthodoxy is not even included in the Six Classics.

The Six Classics, Confucius expounded the orthodoxy, not invented the orthodoxy.But now in the Song Dynasty, this group of people actually annotated the Six Classics to invent Taoism. Isn't it obvious that it is not true Confucianism?

Therefore, when dealing with the issue of Buddhism, Ye Shi believes that this matter is actually simple.

"The study of Yi and Di is different from that of China. According to Buddhism, it is tens of thousands of miles away in the southwest... There are no monarchs, ministers, fathers and sons in the customs, so how can they be blamed according to human ethics and justice? Those who are different from China, follow the other, and the ban is not established. ..."

In a word.

What are you arguing with them?

Directly follow the administrative order, the ban will not be over?
Mencius wrote a book and said that he opposed the knowledge of Yang Zhumodi's various schools of thought, but in some ideas, he used these heretical ways of thinking.

In order to fight against Buddhism, Zhou and Zhang Ercheng came up with a lot of xinxing things. Isn't it using the Buddhist way of thinking to fight against Buddhism?
Ye Shi believes that this is wrong in itself: using concepts invented by others to fight against other people's ideas, saying that others are wrong, but the core of the debate is still their own set of things, this is simply going astray.

Is the xinxing mentioned by Mencius and Zisi the same thing as the Buddhist xinxing?Is extinction and awareness in tradition the same thing as extinction and awareness in Buddhism?It's not the same thing at all. In order to fight, but change the things in your own house to someone else's meaning, is this a win or a loss?

(End of this chapter)