Xinshun 1730

Chapter 1105 Industrial Revolution ([-])
Meng Songlu saw more clearly than Quan Zhe himself, and was more shocked, because he understood that the worries of some great Confucians in the late Ming Dynasty and early Shun Dynasty had really come true.

Starting from the theory of the authenticity of ancient texts and Shangshu, and then turning back to Zhu Neo-Confucianism, what the great Confucianists predicted and worried about at the beginning [finally Yang Shi Zhou Kong] seems to be really not unfounded.

Because of this context, it was staged once in the late Ming Dynasty.

The rise of the Donglin Party is, to some extent, a reaction against the Yangming School of Mind and the extreme Taizhou School.

According to his thinking, what is the source of the world's peril?It stems from moral corruption, as long as the morality is upright, it will be fine.

And why is morality corrupted?
The Donglin Party cannot understand that the economic base determines the superstructure, and the old morality cannot adapt to the reality of the development of the commodity economy in the late Ming Dynasty.The establishment of Xinxue, the Taizhou School, and Li Zhi and others went to extremes, all of which are the result of trying to adapt to the changes of the new era.

And this result eventually led to the Donglin Party's reaction against these morally degraded theories.Even at the end of the Ming Dynasty, the great prosperity of Zhu Zixue was neither promoted by the imperial court nor recognized by anyone, but purely stemmed from the reaction that things must be reversed when extremes arise.

There are not so many shocking things, it's normal to be anti-learned in academics, and conservative moralism on the political spectrum is back.

In fact, do many bigwigs in the Donglin Party know about Zhu Zixue's problems?of course I know.

But there is no way, morality is corrupt, the world is about to perish, what is the problem?If you can't find out where the problem is, you can only find it in the old way, and you can do things like the supremacy of morality.

As long as morality is purified, accumulated evils can be eliminated and the world can be safe.

It's not that the Donglin Party has never put forward ideas such as "spreading all the money into the mu".

But the reality is that it can't be implemented at all, why can't it be implemented?
According to the most acceptable understanding, it must be that the morality of the world is corrupt, and only when morality is purified can we take the next step.

Ideals are wonderful.

the reality is cruel.

They found that this road was really difficult to walk.

So much so that in the later period, Mei Zhihuan, Zou Yuanbiao, etc. have begun to sigh: If Zhang Juzheng is still there, centralizing power in his hands and suppressing all beings, would the world be like this?
In terms of academic thinking alone, there is no need to praise it, and there is no need to step on it so that it cannot be turned over for ten thousand years.

Very normal "conservatives", a reaction against radical ideas and moral corruption during the transition period; it is just a return of traditional moralism.

It is an inevitable situation in ancient and modern China and abroad.

Continuing to Dashun, the path is still the same.

Donglin Taoism and the revival of Zhu Zixue are a reaction against the radicals of Xinxue in the late Ming Dynasty.

When it came to Dashun, Yan Li and others were another reaction to the revival of Zhu Zixue.

If everything is normal, without the transformation of Liu Yu's material basis for more than [-] years, the context is actually very clear and easy to deduce.

From the radicals of Xinxue in the late Ming Dynasty, the reactionary returned to Song Confucianism, and then from the Song Confucianism, the reactionary returned to Han Confucianism.

After waiting for the reactionary to return to Han Confucianism, there are nothing more than two possibilities.

The first one, in a rut, is still unable to guide the social development of in-depth exchanges with the West and integration into the world economic system.The development of industry and commerce leads to the decline of old morality.

Then Cheng-Zhu Neo-Confucianism finally counterattacked and followed the path of the end of the Ming Dynasty. At the end of the dynasty, Cheng-Zhu Neo-Confucianism became orthodox again, trying to follow the path of Donglin Party morality to save the world.

The second type, textual research and Confucian classics research, summed up the methods, but the results are getting less and less.Because the Confucian classics catch up with the Han classics, there are actually not many, and it is very difficult to produce results.

It is still social development, unable to guide reality; coupled with the spread of Western technology.

It will inevitably lead to these textual scholars, either for the sake of fame or for taking the road of "complementing Confucianism with scholars", they will start to turn to the schools of thought that are easier to produce results.

Books such as "Guanzi", "Mozi", "Zhuangzi" and "Yanzi" have been textual researched and disseminated, and the articles of those scholars have been rearranged and translated into the style of the times that is easy to disseminate, etc.

Although it is said that the learning of Yang, Zhu and Mo Zhai has always been a heresy hated by Confucianism, after the great reflection on Song Confucianism in the late Ming Dynasty, basically, the "heretical degree" of Yang and Mo Zhai fell behind Buddhism and Buddhism. From the end of the Ming Dynasty, it was generally believed that "Buddha's interpretation was more harmful than Yang Mo's."

In short, either, Cheng and Zhu's moral studies revived in the last period, and as a result, moral salvation did not work, and there was another wave of reflection.

Or, textual research promotes the study of pre-Qin classics, introduces the study of scholars to complement Confucianism, the Renaissance, and reforms the ancient system.

At this time, in Dashun, the first road was basically cut off.

Because Liu Yu's reforms over the past 20 years have reshaped the economic foundation of Jiangnan.

Through a series of actions such as the bloody suppression of about 30 million waterworkers, salt workers and river workers, the forced relocation of about 150 million people in Huai'an Prefecture of Yangzhou Prefecture and the Canal District, as well as external expansion, and the commercialization of planting in the Northeast, etc., there has been a series of actions. The last thing scientists want to see.

There is a problem with textual research. Someone has made a metaphor, saying that "textual research is in the early stage, it is like silkworms eating mulberry leaves, but they only eat mulberry leaves and don't spin silk".

This is the metaphor of "carriers" and "adults" made by Dai Zhen.

I ate a bunch of mulberry leaves and absorbed a lot of ancient nutrition, but I couldn't spit it out at all; or, is it more important for adults or bearers?It is obvious that adults are important, but as a result, all new knowledge is devoted to the "carriers" of astronomy, mathematics, history, geography, and water conservancy, and the principles of shaping social morality have never been established.

But in addition to this, there is another point that is quite dreaded by Neo Confucianists.

For example, I once shaved my head, and I commented that this kind of knowledge is the most hateful.

Zhang Ji's cutting of things specifically contradicts the gaps of the ancients.Or take a few words from Confucius and Mencius, change the old teaching, and create another meaning.

Historically, the direction that Zeng Guofan was most worried about was precisely the direction that the new generation of Confucian scholars in Dashun was going.

Deconstruct the Confucianism system, make some fragments of words, Confucian and Mencius words, pre-Qin classics, create new principles, change ancient teachings, to meet the needs of social development and the actual situation, and achieve the hard-to-reach effect of the crowd.

And to do so is essentially a certain degree of [Yang Shi Zhou Kong].

Because from Dong Zhongshu to Song Confucianism, Confucianism was finally integrated into a complete system.From the bottom to the common people's morality, from the middle to the thinking of governing the country, and from the top to the orthodoxy of the universe, this system is complete, so the study of Zhou and Confucius can last for a long time.

And the beginning of this group of people doing textual research seems to be "Ming Zheng first Confucianism, so that the decree of sages and sages will be known to the world and future generations", but in fact they are constantly dismantling the existing system.

Without the annotations, systems, orthodoxy, and collation of later generations, the study of Zhou and Confucius would be dry, and it could not be used as a complete system down to the morality of the people and up to the orthodoxy of the universe.

This is exactly what Mao Qiling, Li Wei and others were worried about.That's why I was very vigilant at the beginning, thinking that this might [Yang Shi Zhou Kong].

The pure theory of Zhou and Confucius cannot stand.Even in the Warring States period, it couldn't stand still. In the end, it merged with various schools of thought and carried out self-correction, and then it was considered to be standing.

Textual research will lead to many things, which are not the real Zhou and Confucius studies at all, and many systems of later generations are based on those things-continue to research, more and more problems, "Shangshu" has already had an accident; In the Eastern Han Dynasty, He Xiu suspected that "Zhou Li" was not written by Zhou Gong at all, but was purely "the book of the conspiracy of the six countries"; in the later period, he even suspected that it was compiled by Wang Mang himself when he reformed, and "Zhou Li" was simply "Third-rate books are not worthy of being scriptures"—in fact, many people understand that the entire feudal era cannot be supported by the basic Bible alone.

Then, Wang Anshi, who reformed according to the "Book of Conspiracy of the Six Kingdoms, and Han Shen's Learning"; ... Do you want to expel these people from Confucianism?
Or is it that everything they do is "needed by the times", and what they uphold is the true great Confucianism who upholds the Confucian ideal of governing the country and bringing peace to the world?
If the times require it, then the times are changing, should Confucianism change?

The past is over, and today's situation, today's reality, cannot be resolved by Wang, Cheng, Zhu, Lu, Ye, Chen, etc.

Under such circumstances, is it possible to create a new "meaningful principle" that is needed by the times through Confucius and Mencius's "short words" and "taking meaning out of context"?
Taking meaning out of context is originally the method used by saints.Didn't the sages take their meaning out of context when they talked about poetry?
So, how to get this righteousness?
Just like the emergence and popularity of these foods, there are some laws and reasons.

So, can such a similar law be summed up from history, geography, reality, ups and downs, astronomy, and nature?
More recently, is it possible to sum up the laws and reasons for Jiangsu's prosperity and promote it to the whole country?
It makes the people of the world to express their love and then their desires, to get rich first and then to teach, but what about Wang Daobei?
This kind of thinking is very attractive to Quan Zheshen, who is looking for a way to save the nation and survive.

But for Meng Songlu, he must be very contradictory.His teacher, as well as some people from the school, made the attempt of the Xiangyue Xiangxian village community fail in a mess.

So much so that Meng Songlu's heart has actually been shaken, and he feels that the things his school has made seem to be really impossible.

I went the wrong way here.

However, he is considered a gentleman, and he still has morality. He does not deny the benefits brought about by the reforms in these years, otherwise he would not recommend this ambitious booklet to Quan Zheshen.

However, although Quan Zheshen had a happy conversation with Meng Songlu on the way to Nantong afterwards, he was greatly shocked.

But after arriving in Nantong, Quan Zhe gradually realized something that Meng Songlu could not understand at all.

When they arrived in Nantong, the canal from Funing to Nantong had just opened to navigation, and a large number of ships were piled up in Tiansheng Port.

Meng Songlu said something proudly.

"Since the reform, Nantong, which used to be little-known in the past, is now more prosperous than Yangyang and Huai. Originally, farming was the main industry and weaving was a sideline. Now many families have weaving and farming as a sideline. Weaving in one month, several worn by ten people."

"Brother Zhao, have you seen these boats? They are all transporting cloth to and from Nantong. The cloth is exchanged for grain and rice, and the common people benefit from it."

Quan Zhe looked at the boats that were loading the cloth, and couldn't feel Meng Songlu's unconscious pride. Instead, he sighed bitterly: "The cloth is sold to our country, and the people who spin the cloth in our country are all unemployed. To make a living. The tax paid by the army, the beloved has to pay. All the rice grown through hard work has reached the mouths of the people of the Shang Kingdom. The people of our country can’t eat rice. Instead, the method of growing sweet potatoes from the Shang Kingdom is popular all over the country. One acre of field, half an acre of rice nano Nabu, half acre of sweet potatoes for self-food."

"My teacher said: The country's troubles began when Xinggong conquered Japan and opened ports."

(End of this chapter)