Xinshun 1730

Chapter 1108 Shangguo Mentality ([-])
However, Cheng Tingzuo didn't just ridicule, but specifically studied the situation and system of North Korea. Although he only had a rough understanding, Li Xuan's evaluation in his heart was slightly improved.

It's just that Yu Tianchao is useless.But based on the special situation of North Korea, it is not impossible to use it.

For this reason, he also used this incident to educate Meng Songlu and other disciples, saying that although Liu Yu's reforms in Jiangsu Province were effective, they may not be applicable to the whole country.

Just like Li Xinghu's idea of ​​North Korea, although it seems ridiculous to you, it is different when considering the reality of North Korea.

In short, Li Xuan is against even the currency, and what needs to be restored is the extremely troublesome system of granting land and returning it after death.

These are definitely unacceptable to Cheng Tingzuo and others.The land thought of the Yan-Li school is based on the realities of the Dashun currency becoming silver, the development of the commodity economy, and the increase in urban population.

Problems such as currency, usury, and land annexation have just begun to appear in North Korea.

Of course, when it comes to issues such as righteousness, heart, nature, and qi in the superstructure, the Yan-Li school directly labeled Li Chen as a heretic, and believed that he was the kind of heresy infected by Western learning.

When Quan Zheshen talked about the master's succession, Meng Songlu immediately understood why Quan Zheshen insisted on going to the Xiangxian village community made by his school to have a look.

Both sides believe that if it can be well, it will be well, and if it cannot be well, then it will be even.

But... But in terms of specific ideas, the difference between the two sides is huge.

Meng Songlu knew that people from the opposite school regarded money as a "monster" and opposed North Korea's issuance of currency.

But what Meng Songlu did here must be based on recognizing money.

After the school was passed on to the South, the cognition of industry and commerce was still based on silver currency. Wang Kunsheng's attitude towards industry and commerce was also "awarding honors and ranks according to the amount of tax paid". What level of Congress representatives; and also support the housing tax, urban land rental and building houses to collect taxes.

Although we had no money when enclosing the land, we had to join forces with people from other schools of thought, and got funding from some great Confucians, so we compromised a lot on specific policies.

But Meng Songlu knew very well in his heart that the reason why his school made this attempt was mainly to try out various views and attempts within the school on rural land issues.

Although Liu Yu ridiculed them as a retro performance, he pretended not to know that the biggest contradiction in the world is not whether the per capita hundred mu of land can eat enough.

But sarcasm is sarcasm, what their schools are trying to enclose is mainly the unresolved issues within those schools.

For example, when a person gets older, he can no longer farm the land at the age of 60, and he has no children, so the rest of the land will be farmed by others, and he will get half of it, okay?

For example, if the child in the family is young, can the child be allocated [-] acres of land to help with farming, and if the child goes to school, if the child can go to school, he will have his salary and the land will be returned; if he cannot go to school, the land will be granted again?

For example, under the overpopulation, how to ensure the fairness of the land for a long time?

It is 24 mu of land, and [-] mu of land has been set aside in advance to be abandoned, thinking that it will be used as land in the future?

Or separate good land from bad land, grant 50 mu of good land and 150 mu of bad land, wait for the bad land to become good land, and then take it back for re-division?

For example, is it possible to restore the patriarchal system, where the first son inherits the land of his parents, and the second son waits to go to sea to develop in Nanyang and other places, and the money for the development should be paid by the first son who inherited the land granted by his parents?

Another example is whether to collect taxes directly from everyone, or to use the well-field system to free up a special public land and use it as a tax after being cultivated by private farmers?
These things are all the "conceptions" of the school's land policy over the years.

Anyway, after Liu Yu taunted them, Cheng Tingzuo told Meng Songlu that although Xing Guogong's taunt was reasonable, it was not.

He used the example of the slogan of "equalizing the land" before Jiugong Mountain in Dashun, saying that even if the Emperor Taizu equalized the land at the beginning, then how?
After the merger is completed, how can we ensure that the past mergers will not be repeated in the future?
Specific to rural policies, tax policies, and land grant policies, which ones are utopian and which ones are feasible?
Therefore, our attempt is still meaningful.

Let's not consider how to get the landlord to return the land to the tenant, or to buy it, increase the tax, reduce the tax on the official land and increase the tax on the private land, or force collection and so on.

We should first try how the land system can eliminate the previous ills.

After finding a practical and effective solution, consider how to solve the problem of returning the landlord's land to the tenant.

In short, the existing Yan-Li School believes that the world is indeed unfair and unreasonable, but we should first find a fair and reasonable direction, model, and system, and then solve the unfair and unreasonable problems.

If it is said that the 24 mu of land cannot guarantee the maintenance of the land system we imagined, then there is no need to think about the issue of equalization in the world.

Moreover, they also believe that indeed, after the reform, people's livelihood in Jiangsu has been greatly improved.

However, is there any reason for this system to be specific to Jiangsu?Can it be implemented nationwide?Whether it is transportation, transportation, shipping, climate, etc., Liu Yu's reforms in Jiangsu Province can be used throughout the world?Or is it limited to one province?

In the simplest terms, a large amount of salt merchant capital, and the benefits of salt in the five provinces, do other provinces have these things?
The mass migration of 10 people did not cause a large-scale refugee uprising. Can other provinces do the same?

Is it acceptable for tenants to quit their tenancy and flee to the city, overseas, or change to another place?
After being ridiculed by Liu Yu, the subtext of Cheng Tingzuo and Meng Songlu's words was "Dynasty has no eternity. If Xingguo Gong's reforms cannot save the world, then in the future when people who overthrow Jie and Zhou rise up again, when they call Jun Taguchi When it comes to numbers, our attempts can make them no longer just chant slogans, but have a practical system that is common across the country and not applicable to one province or one state."

If this can be achieved, then Cheng Tingzuo believes that his own attempt can stand for thousands of years.

It is not a momentary success or failure that can be evaluated.

As for retro, for their school, it's just a cover.

Those who are wells are all of them.

Therefore, although the remnants of the Taizhou School joined in, in some directions, it seems to be following the path of He Xinyin Jujutang, but some cores are not.

Even with the overseas expansion, the idea that Meng Songlu and Meng Tiezhu were ridiculed when they were arguing, "reverting to the patriarchal legal system, the first son inherits the land and pays the development tax, and the second son and bastard son go to sea to expand the land" is also one of the ideas they tried to try.

In this case, it is conceivable that money and currency will never be regarded as "evil things".Also, he was not really prepared to implement the universal method of "Hundred Mu of Futian" that Liu Yu had ridiculed several times.

As for Liu Yu's reforms in Jiangsu, their school's evaluation... In the words of Cheng Tingzuo, Duke Xingguo knew what the main conflict in the world was, but he didn't solve it at all.

【How can he solve the problem? He solved the tenants】.This is what the Yan Li school of thought mocked Liu Yu.

It also complements Liu Yu's evaluation of their school - [You know that the main contradiction is A, but pretend that the contradiction is B, and then try your best to solve the contradiction B].

Although the two sides bared their teeth and mocked each other, the overall relationship was not so rigid, presenting a very contradictory relationship.

Not only recognize part of each other, but also ridicule each other.

This contradictory mentality is evident in Meng Songlu.

On the one hand, when introducing the results of the reform here, there is no lack of sarcasm in the words, saying that Liu Yu's reform is "the poorest are all driven away, and the rest are naturally rich."

On the other hand, when Quan Zheshen accused Liu Yu of being domineering, Meng Songlu stood up and defended, and by the way mocked Quan Zheshen, saying that what you are doing is the real light and heavy technique.

It was even vaguely said that Liu Yu had inherited the Confucian idea of ​​"getting rich first and then teaching". To some extent, he could be regarded as a true Confucian scholar, but Liu Yu didn't know it.

After all, Zi Shiwei, Ran Youpu.The Master said: "It's so common!" Ran You said: "If you are too common, how can you add it?" Said: "Be rich." He said: "If you are rich, how can you add it?" Said: "Teach it."

As for getting rich first and then teaching, whether it is a purely prior relationship or an impure progressive parallel relationship depends on how it is understood.

In this case, Quan Zhe revealed his background, his mentorship, etc., Meng Songlu said politely, but what he thought in his heart was...

You should not come here for theoretical construction, or an attempt to generalize and apply a land policy that is generally applicable in the cultural circle.Otherwise, it would be another matter of repeating and independently writing a "San Zi Jing".

Let's take the lead to look at the practical things, learn practical knowledge and technology.

When we come up with the theoretical construction and system on our own, you can just follow along.

This is not ridicule or contempt, but pure belief in Mr.'s evaluation, thinking that North Korea will eventually reach Dashun, and that a certain land system must be common in the cultural circle.

Since everyone is a Confucian scholar, you don’t have to make another set of repeated attempts on your own. It’s better to chase after it, first catch up to the level of agriculture, water conservancy, etc., and then talk about it.

Another one is indeed a bit of the mentality of the mother country of the cultural circle: the matter of Tao is not your turn, we will solve the problem of Tao; utensils are the first thing you have to learn.

Since we are in the same cultural circle, if the problems of Confucianism reform and the perfect conception of the land system cannot be solved here, neither can you. , because another force was kept out of Malacca.

In this strange but easy-to-understand state of mind, Meng Songlu led Quanzhe in a place where transportation is convenient, the textile industry is developing extremely fast, and nearby cities can make money growing vegetables, feeding pigs with bean cakes and composting manure. The tenants were basically forced to quit their tenancy to work in the villages around Laoyunyan River.

A visit to such a deliberately chosen affluent area directly changed Quan Zheshen's mentality completely.

"The kingdom of Shang is so rich, how could it be so rich?"

(End of this chapter)