Xinshun 1730

Chapter 1104 Industrial Revolution (Seventeen)
Once this pamphlet was released, Dai Zhen immediately gained great fame.

Apart from the acceptance of consciousness caused by the gradual changes in the economic base, the biggest reason is the particularity of the enlightenment movement of civilization in the cultural circle.

The religious atmosphere in the East and the West is completely different.

Therefore, even if the Declaration of North American Independence, which will be signed on North American land in more than 20 years and is regarded as the standard by Europe and the United States, even if it spreads to Dashun, its influence among the scholar-bureaucrats in Dashun may not be as good as the outdated astronomy brought by missionaries. Knowledge. .

The sentence [We hold these truths to be self-evident] at the beginning of the article will directly make you uncomfortable.

How come [we take these truths to be self-evident]?
Why is it self-evident and self-evident?

The scholar-bureaucrats here cannot accept the self-evident under the religious tradition and feudal tradition of another cultural circle, or the "self-evident" things on the two sides are fundamentally different.

Since it cannot be self-evident, it can only be pried from the past sages.

How to pry?
This requires smashing and crushing the existing things first, and then piece together a brand new one from the words of the past sages according to one's own needs.

In fact, Dai Zhen himself made it clear that when he became famous in Jiangnan, he made a metaphor.

Speaking of astronomy, geography, history, textual research, and phonology, these things are like bearers carrying sedan chairs.

And the adults sitting in the sedan chair are the most important.

So what is this grown-up?
In fact, it is philosophy and giri.

So, what should the new principles and philosophy constructed from such things as astronomy, geography, history, and mathematics look like?
This is directly related to who will be the "adult", or in other words, whose thinking will be the "adult".

Liu Yu created a school of new learning, which does not teach "giri", or in other words does not engage in "superstructure".

It's just a simple "tool", learning the basics of astronomy, geography, mathematics, and physics.

But these basic knowledge, in turn, shape the economic foundation.

Liu Yu knows that his two brushes, what he really believes in, is purely rebellious knowledge in this era; and he expects that this Confucian scholar in a different time and space after Dashun's transformation will create a superstructure of his own. .

Under such circumstances, a part of the new generation of Confucian scholars subtly accepted some worldviews of new learning and learning, and began to try to construct a brand-new one that denied Song studies and even Han studies, directly traced the ancients, and interpreted the Six Classics to achieve realistic goals. school of thought.

The economic foundation of this school is Jiangnan, where capitalism and the initial industrial revolution have officially appeared in Dashun at this time.

And the superstructure that this school is trying to build, the first step is to overthrow the past superstructure through academic research such as textual research, astronomy, and mathematics.

Change the "adult in the sedan chair" to another adult.

This metaphor made by Dai Zhen caused a great sensation in the Confucian circle, because his metaphor has a big problem-is it the bearers who decide the adults?If the bearer changes, the adults will change?

For example, the left-handed theory in astronomy is wrong, so does it mean that the related Song Confucianism ethics is also wrong?
In fact, this is a very important enlightenment point in Dashun.

Not only Dashun, but also the entire Confucian cultural circle.The critique and reflection on Zhu Zixue in North Korea also originated from the tribute envoys from North Korea, who started to think about it after being exposed to new astronomy and geography knowledge in the capital.

Because, under the differences in cultural and religious atmospheres, [self-evident] and [not self-respecting] are not very important here; relatively speaking, [Tao] is actually more important.

Naturally, the emergence and improvement of the trend of thought cannot be achieved overnight, and it needs predecessors to pave the way.

Due to the special circumstances of Dashun, the process of paving the way has lasted for a hundred years.

At the end of Ming Dynasty and the beginning of Shun Dynasty, Yan Ruoqiu's "Shangshu Guwen Shuzheng" directly dealt a severe blow to Cheng Zhu Neo Confucianism and Lu Wang Xinxue.

Whether it is Cheng-Zhu Neo-Confucianism, or Lu-Wang Xinxue, including Yangmingxue, the sixteen characters of Yu Ting in "Da Yumo" are very important.

The so-called Confucianism in the Song Dynasty took Ming Dynasty and deduced the sixteen characters of Yu Ting, and he really thought that this was the one who inherited the Yao tradition at the top and Confucianism at the bottom.It is because the land it occupies is very respectful, and the principles it holds are true.

Alas!Who would have expected it to be false?

A group of great Confucian scholars took great pleasure in looking at a forged "ancient article" in the Wei and Jin Dynasties, and produced a bunch of things.

Also includes psychology.

Yao, Shun and Yu taught each other that the human heart is only dangerous, the Dao mind is only subtle, and the essence is only one. Allowing to stick to the middle, this is the source of the mind.

In fact, there are still many loopholes in Yan Ruoqi's evidence and logic.

However, under the special circumstances of the late Ming Dynasty and the early Shun Dynasty, this matter was not a purely academic issue, but a political issue.

This is a direct blow to the Neo-Confucianism system of the Song and Ming Dynasties.

Yan Ruoqi's mentality is rather "bookish".

He felt, [Maybe lightly discuss the Confucianism.Yu said: It is a small crime to lightly criticize the ancient Confucians, but it is a great crime to follow the ancient Confucians so that the purpose of the sages and sages is not clear to the world and later generations.

Indeed, I lightly criticize and deny that Song Confucians and Ming Confucians are guilty, but this is a petty crime.

It is a serious crime to distort the knowledge of the sages and make up the meaning of the sages and pass them on to later generations.

I have petty sins, but when it comes to big issues, I think I'm doing the right thing.

The situation at that time, or rather, the political environment, was very weird.

At that time, Dashun developed its own system of practical learning to suppress Confucian scholars.

By the way, because of the matter of shaving his hair and changing clothes, he demoted Yan Shenggong to the rank of enshrined marquis.

Even the status of Confucius was dragged down from the unity of teacher and saint.

The political environment at that time, in the eyes of true Confucian students, was extremely dangerous.

Who knows what Dashun will do next?

After we agreed to protect the world and win the world, this is very different from what we thought.

In the political environment that made Confucian scholars feel that there was a lot of crisis, Yan Ruoqi's actions would add fuel to the fire.

As a result, great scholars in the south of the Yangtze River, such as Mao Qiling, attacked Yan Ruoqi with all their strength.

To sum up in one sentence.

[Even if it is true!You can't say that either! 】

Why?

Because [I am afraid of the mistakes of "Great Learning", the obscenity of "Guofeng", and the falseness of "Guwen Shangshu".

Because Dashun and his group obviously don't trust Confucian scholars, you hand them the knife at this time.Are you planning to let them burn books and bury scholars?
What if the whole Confucianism is destroyed with this knife?You, Yan Ruoqi, are a sinner through the ages, you are not a small crime, you are a heinous crime.

Even if the conclusion of your research is true, you should not say it at this time.

Even the Yan-Li School, which was actually quite opposed to Cheng-Zhu Neo-Confucianism, panicked at this time.

Li Cheng also said: [Today's people argue that "Shangshu" is false. Since Mr. has refuted it, the matter is not trivial, so it can be put into practice... Today's people refute "Shangshu", because they refute "Xici", Refuting "Xi Ci" is not selfish, because refuting "The Doctrine of the Mean" does not end up promoting Zhou Kong's criticism].

What are you afraid of?

Afraid that Yan Ruoqi would break the trend, and finally [Yang Shi Zhou Kong].

Once you open your mouth, I'm afraid someone will go all the way down.Do you think it's over when you start "Shangshu"?
I'm afraid someone wants to stick a knife all the way to Duke Zhou and Confucius.

Among the six classics, the "Book of Music" has been lost, and there are only five classics left.You're firing directly at one of the remaining Pentacles.

You are famous for fighting, will others follow suit?
You can oppose "Shangshu" and become famous.

You Yan Qianqiu did it, others can't do it?

In order to become more famous, others should not be Confucius?Can't it be Duke Zhou?

Even if it's true, you can't say it!In fact, many people know that this book is fake, even Zhu Xi himself knows it is fake, but does it matter?

The important thing is that the thinking inside is correct.Knowing that it is fake, it may not be unusable.

The reason why he can use it is because it is the knowledge of the Six Classics, not because it is correct.

But as Dashun gradually stabilized, apparently continuing to follow the path of a traditional dynasty, without the political atmosphere that Confucian scholars feared, the meaning of this matter changed again.

On the one hand, Dashun's attack and humiliation of Confucian scholars ended here.At most, Henkel peed into the Confucian hat, or even less.

On the other hand, Dashun used the method of humiliation to make many Confucian scholars spontaneously argue for Dashun, trying to prove that Dashun is orthodox, and we Confucian scholars are different from those soft-boned Confucian scholars who were humiliated by Dashun.

Dashun's follow-up approach is also a bit sloppy.

On the one hand, Dashun supports Yan Ruoqi, in order to attack Confucianism and gain orthodoxy.

On the other hand, after politically affirming that some chapters of "Gu Wen Shang Shu" were fake, they continued to use them, and did not say that they should not be used because they were fake bibles. They were still officially recognized as the contents of the Six Classics.

In this general environment, the general opposition to Song Confucianism's empty talk of rationality naturally triggered the development of textual research.

Since even part of the content of the "Shangshu" is forged, how many things are actually contrary to the original intention of the sage?How many kills are carrying private goods?

In addition, the old learning has been broken, and it has been broken very thoroughly - astronomy, geography, textual research, history, etc., are constantly bombarding the old learning of Song Confucianism, which is already riddled with holes.

But the new learning has been unable to stand up, and there is still no way to form a complete system.This complete system refers to leaving the logical model of Neo-Confucianism, conforming to the essence of Confucianism, and even guiding reality as much as possible, which is very difficult.

Therefore, a movement similar to the "Renaissance" was triggered, which sought the truth of the sages by going straight to the pre-Qin culture, instead of looking at things that were distorted and changed by later generations.

This way of pursuing pre-Qin culture has two branches.

One is seeking form, going back to the old in an all-round way, restraining oneself and returning to ritual.

The other is seeking righteousness.

Take Ida as an example.

Is it to pursue the Ida system?
Or pursue the meaning behind Ida?
What kind of road is the kingly way?

This leads to another kind of thinking about the kingly way.

By eliminating the interpretation and misinterpretation of later generations, the original documents of the sages can be reached directly. If we take its meaning, the key lies in the kingly way.

So what is benevolent?

Some people think that [the sage governs the world, understands the feelings of the people, fulfills the desires of the people, and is kingly prepared].The knowledge contained in the Six Classics was actually the way to satisfy the desires of the people at that time.

That is to say, understanding the sentiments of the people, exploring what the people really want, and meeting their demands can be regarded as the kingly way.

Full.

Dress warmly.

can read.

You can eat a meal of meat during the Chinese New Year.

There is no threat of chaos.

There is no massacre of foreign invasion.

In this way, the way of kingship is ready.

In fact, at this point, if this trend of thought can become the mainstream, or if we can create the conditions for the development of the commodity economy that this trend of thought needs to prevail, then the two most difficult steps are left for the improvement of Confucianism.

Actually, this step is not difficult.In the middle and late Ming Dynasty, many people put forward similar ideas.

The difficulty lies mainly in the next two steps.

Which two steps?
How to deduce this idea of ​​"the Dao of Dao, Tian Li, Qi, and Tai Chi" from such things as Dao, Tian Li, Qi, and Tai Chi through logical deduction, and prove that this is indeed what Tian Dao, Tian Li, and Qi want to express?

This is the first step.

The second step is still the problem of "too much is too late, and things must be reversed when they are extreme".

How to prevent the normal expression of emotion and desire from becoming extreme hedonism and extreme self-interest?Heart full of desires?

How to determine what is "reasonable human desire" and what is "unreasonable"?How to solve the problem of "degree" of personal needs?

Self-denial and return to ritual.

To what extent should self-denial be exercised?
What are the areas that should be self-denial?
What are the normal expressions of needs?
Then I want to be the emperor, okay?Then I think [-] million mu of land is okay?Then I want to buy high and sell low to make a profit, okay?

Does this so-called "reasonable expression of emotion and desire" still require a status level?
If I have money, I am willing to build a big house, okay?

I have money, so I want to wear bright yellow clothes, okay?

I'm a businessman, I'm not Juren, but I just want to have the power of Juren, okay?

I'm a woman, I want to read, write, and even take the exam, is that okay?
Wait, wait, in a nutshell: Do you want to stipulate, what level, what kind of desires can you have?

The bottom-level desire can only be to eat sweet potatoes, and if it exceeds eating sweet potatoes, does it exceed the normal human desire?

The desire of a scholar can eat rice, beyond eating rice, is it beyond the normal human desire?

Or, from the perspective of human desire, the emperor and the traffickers are actually "equal people in the sense of human desire"?
In fact, these two steps are very difficult to get out.

The logical construction of the first step is itself difficult.Because including the Yongjia and Yongkang culture established by Dashun, this step still does not constitute a brand-new system and complete a complete set of construction.

Not to mention the second step, it will definitely get stuck and cannot be deduced further.

And this time, the article using food as a metaphor for reality is another attempt of the new generation after the Dashun reform started.

This attempt itself is to disintegrate the tangible and invisible shackles that were previously tied to Confucianism.

After being completely deconstructed and torn apart, I tried to rebuild.

Some tangible things can be shattered, or even shattered.

But some intangible things cannot be broken.

It seems that many things in Neo Confucianism and Xinxue in the Song Dynasty seemed to have been shattered in the ideological changes in the late Ming Dynasty and the early Shun Dynasty, but in fact they have infiltrated the whole system and are everywhere, so it is difficult to stay in the original pattern. Breakthrough the two most difficult steps.

Therefore, some new-generation Confucian scholars, in cooperation with Liu Yu's practical learning system, no matter whether it is for fame or ambition, they have come up with such a little thing that leverages the old system.

Extending from this set of things, it is doomed that [We hold these truths to be self-evident] this kind of self-evident enlightenment idea cannot be carried through in Dashun.

In the end, most of them will lead to the same goal by different routes, but the destination can be the same, and the road must not go that way.

The former relies on a strong religious atmosphere to create a natural principle of the Creator, and then everyone believes in it.

The latter can only gain orthodoxy and be convinced by everyone after smashing the old things and smashing the old natural principles.

The former is because it is correct and self-evidently correct, so everyone should believe it.

The world should be like this.

The latter is that nothing is sacred and eternal, so something is wrong.

The world is not supposed to be the way it is.

Times are changing and developing. What exactly are the ancient sages pursuing?
The things in the scriptures were the most reasonable tools at that time?Or is it sacred in itself?

If it is just a tool, then this thing has no sacredness and can be changed, as long as the core of the sage is guaranteed.

(End of this chapter)