Xinshun 1730

Chapter 1115 Shangguo Mentality ([-])
In Dashun, a cultural circle with a strong orthodox tradition, it is of great significance to clarify the source and explain the true way of the sages.

Originally, in history, Yan Li School suffered such a big loss.

Originally, Li Wei and Fang Bao were good friends in history. Although they disagreed academically, they had a good personal relationship.After Li Wei died, it was Fang Bao who wrote the epitaph.

However, because the Yan-Li School was extremely anti-Song Confucianism, and extremely anti-Cheng Zhu.In addition, Yan Yuan's mouth was too stinky, not only calling Confucian scholars a bitch, but also saying that Zhu Zixue "is like arsenic, once it gets on it, it will never survive."

And Fang Bao believed in Cheng Zhu Neo Confucianism.

Therefore, when writing the epitaph for Li Yi, Fang Bao directly brought private goods with him.

It is said that Li Zhi’s greatest virtue in his life is to get old and feel great, and to correct his mistakes. Under his own persuasion and education, he gave up Yan Yuan’s set of anti-Cheng Zhu Neo-Confucianism and turned to Cheng-Zhu Neo-Confucianism .

Other than that, nothing can be called virtue.

On the epitaph, Fang Bao said convincingly that he persuaded Wang Yuan and Li Wei, and both of them felt remorseful, and were choked silent by his own words. Fan Ran repents].

Yan Li School, Yan Li School, there is Yan and Li.

Fang Bao's epitaph is equivalent to saying:
The founder of the Yan-Li School, betrayed the Yan-Li School.

This method may be often used in future generations.

Anyway, both Wang Yuan and Li Wei were dead, unable to speak.

Fang Bao's epitaph also triggered a complete break between the Yan Li school and the Tongcheng school.

The Yan Li school of thought is stupid, there is something wrong with their heads.

Unexpectedly, all kinds of textual research, consulting materials, sorting out letters, and presenting all kinds of evidence prove that Fang Bao is lying.

Show evidence, saying that when Li Wei was seventy years old, he still questioned Fang Bao, and said that Cheng Zhu Neo Confucianism, "The most intelligent people are useless, so Shenzhou land sinks", how could it be possible that you would be dismissed by you in a few words? "Repentant"?

The Yan Li School of Tongcheng was directly cursed——Li Gangzhu and Cheng Mianzhuang, who died.

It is difficult for future generations to understand the orthodox disputes of this era.

For example, when Li Wei’s eldest son died, Fang Bao wrote to Li Wei, saying: Do you know why your son died?Because you don't believe in Cheng Zhu, God has brought disaster on you. [Whoever slanders Zhu Zi, most of them will not be worshipped].

The struggle to get to the bottom of the matter and the orthodoxy is a life-and-death struggle.

As for the theoretical disputes among the upper strata, it seems that it is only the scholar-bureaucrat class, or the literati scolding each other.

But in fact, what kind of road to take involves the life and death, shackles, and suffering of thousands of people.

Not to mention the suffering of women under the decadent knowledge, which involves half of the world's population.

It is only said that the road Liu Yu took in Jiangsu is only within one province.

The 10 people in Wuling of Xijiang River, the million people in Water Transport, the 150 million people in Huai’an, Yangzhou, and the 10 people in northern Jiangsu who were thrown by Liu Yu to the Nanyang plantation, the group of people who lived in the city after the tenants withdrew their rent The fate of people, families, suffered a lot.

Counting from the forced migration of the Ceylon Trojan horse plan, no less than 50 people have died directly as a result of this reform in recent years.

The upper-level academic dispute is related to who will die in the future and who the shackles will be on. It is not just a simple upper-level academic dispute.

As for the significance of rectifying the source and reconstructing Confucianism at this time, Cheng Tingzuo has commented on it.

It is said that Liu Yu's reform method can be used in a province, but it is difficult to translate it to the whole country.

As for Liu Yu's method, if the vassals learn its essence, they will fear that the world will collapse.

If Shenzhou is in danger, he will not hesitate to support Liu Yu's method. Although it is too overbearing, it can protect Shenzhou.

But if you want to continue to be the Celestial Dynasty, then you must reconstruct Confucianism as an upper-class culture that can adapt to the new era, confront the Western islands and barbarians, and maintain the concept of "Tianxia".

Otherwise, once the surrounding countries cannot find a way, they will inevitably go overseas to find a solution.

In his view, Confucianism has to do two things now, and the language of later generations can be understood in this way.

The first one is to carry out the construction of the upper-level ideology of modernization transformation, to ensure the status of the cultural mother country, to maintain the centripetal force of the cultural circle, to maintain a cultural advantage, and thus to maintain the Huayi mentality, so that the countries in the cultural circle always maintain "looking up". ".

The second thing is to improve various system assumptions, solve the land system, official system, selection system, taxation system, etc., so that the surrounding countries will once again set off a wave of sending envoys to the Tang Dynasty, and tell the neighboring countries in the same cultural circle that the answer to your confusion can be found in the Celestial Dynasty. turn up.

This is a very standard "world in mind" of the elite class in the prosperous age of the upper kingdom.

Whether you can find it is another matter.In short, at this time, the "true" Confucian scholars who have the ability to build a new system have problems if they don't think so.

Of course, if it is another school of thought, if you are keen on this matter, that's all.

But the faction that advocates the most practical learning is still keen on doing these things under the background of Jiangsu's reforms that seem to have been a great success.

In fact, it also proved that they believed in their hearts that Liu Yu's way of doing this would not solve the world's problems, and forced promotion might cause chaos in the world.

Otherwise, this group of people who think that "Lu Wang can do it, Cheng Zhu can do it; don't need Lu Wang, don't need Cheng Zhu" would have all gone to the school of practical learning to learn practical learning.

When Meng Songlu faced Quan Zheshen, he knew in his heart that many of North Korea's current problems had their own reasons.

But it must have something to do with Liu Yu's reform and the forced port opening.

At least, it's speeding up some processes and exacerbating some problems.

Meng Songlu could also vaguely feel that Liu Yu himself understood this set of things, and if used in China, accidents would definitely happen.That's why we try our best to expand outward and transfer the problem to the outside.

In fact, some people in their school suspect that Liu Yuli mainly abandoned the canal, and I am afraid that the biggest concern in thinking is not the sea canal.But I am afraid that after Jiangsu's reform, the impact will spread rapidly along the canal to Anhui, Henan, Shandong...

I can't see it in other places, but the canal from Funing to Nantong in front of me is the best mirror.

The canal was opened, and the models of southern Jiangsu and Nantong were rapidly expanded northward along this new canal.

This reminded him of an experiment he had seen in Xinxue Agronomy, where steamed cottonseed shavings were filled in a clean glass bottle, and the white hyphae of the mushrooms covered the entire glass bottle in a few days, turning the original clean and loose The cottonseed crumbs are entangled with white silk threads that can be seen with the naked eye.

The matter of the abandoned canal is like adding a layer of partitions to the glass bottle so that the white mycelium cannot cover the entire bottle and is blocked within a certain area.

Although the waste canal is only one part of this partition, not all of it.There are also a lot of messy policies including currency, exchange, taxation, navigation and shipping costs, etc., which together form this partition.

By destroying the original domestic mature market status and transportation lines, it is forcibly cut into two parts, internal and external.

Although, North Korea's policies, land system, etc. are different from Dashun.

However, the situation in North Korea, as well as the situation in Japan over the years, have made these sober and open-eyed people understand that this set of things is very dangerous.

They have witnessed the power of capital.

I am also thinking, since capital is profit-seeking, there is no constraint on capital, why not go to Lin province to enclose land?Even if they don't grow cotton by themselves like Subei, even if they continue the traditional annexation of land and collect land rent, the profits are not low.

As a commercial investment, land is still at the forefront of the investment with the highest return rate even though the situation in Jiangsu is so special.

For North Korea, with the development of the commodity economy, the original land grant system was destroyed, and land annexation began to appear. This is a new problem.

But for Dashun, this is not a new problem, but it does not mean that it is different from the problem faced by Confucian scholars in North Korea.

This is similar to Chen Liang's saying that the Three Dynasties and the Han and Tang Dynasties have the same orthodoxy, but it is only a question of full marks, a question of sixty or seventy points.

Not that these are two completely different things.

Therefore, their schools still firmly believe that equalizing the land is the most benevolent government and the most righteous in "the world".

It is 【天下】.

It's not 【国朝】.

The entire cultural circle must solve the problem of land equalization and carry out land reform.

Although Liu Yu ridiculed them, saying that they pretended that the problem in the world was how to feed on [-] acres of land per capita, and then bypassed the issue of land ownership of the landlord class and bought a piece of land in Huainan for retro performances.

But in fact, this is just the two sides mocking each other because of some problems.

It can be determined that their school firmly believes that the most benevolent government in the world is the equalization of land.

However, with the advancement of Jiangsu's reforms and their utopian attempts to enclose land, they gradually realized that the road of comprehensive restoration is actually not going to work.

The future system and superstructure they want to design cannot be completely retro.

Instead, it must include Jiangsu, Southwest Mountains, Shaanxi and Henan, and even solve the problems of Vietnam, Korea, and Japan in the same cultural circle.

They believe that Jiangsu's reform cannot be fully promoted, because the system can be translated, but a series of transportation conditions such as capital-rich ports and shipping cannot be translated.

But they also do not deny that Jiangsu's reforms have achieved remarkable results. Even if they do not look at the standard of living, they only look at the literacy rate of the people and the enrollment rate of young children, which are much higher than before.

So this makes what they have to do even more difficult.

Neither can we go backwards, nor can we go back to the past in an all-round way. In the design of the future, we must solve the practical solution of "the most benevolent government in the world", and we must not destroy Jiangsu's reform achievements and industrial and commercial development.

What they think is indeed quite high, but the problem is equally big.

Moreover, the higher the assumption, the greater the problem.

No matter how it is designed, since Juntian is the most benevolent government in the world, then relying on this elite-style education is obviously aimed at cultivating hundreds of thousands of qualified "scholar" classes.

So, do you expect "scholars" to donate their land after receiving education?

And how did the common people under the scholars accept such a complete set of Confucianism system?How many words do you know?

The low-level people who really contain strength, they still have a standard "herdsman" attitude.

The successors of Taizhou School gave a completely different way of thinking.

Take the civilian route.

Indeed, the people understood.

But in the context of Taizhou School’s similar remarks that King Wu should invite Weizi to go back to Shaanxi by himself, Taizhou School revived in Dashun precisely because...

The imperial court felt that the successors of the Taizhou School had become Dashun's "self-initiated stability maintainers".

Helping maintain stability for free, what are they doing?

One regards equalization of land as the most benevolent government in the world, but does not want to follow the common people's line at all, and counts on sage kings, true Confucians, and true scholars.

The other took the common people's line, but was directly accused by Huang Zongxi that although it came from Yangming School, it was not Confucianism at all but Zen; Innocence is the religious line of the core morality.

So there is friction between the two at the upper level of academics.

But in the village they tried, there was a strange harmony.

…………

"Heaven governs human desires, who made this distinction?"

"Let's turn around and ask carefully. It turns out that we are only in the midst of ignorance."

"Enlightened, people want to be the law of heaven."

"I'm lost, the law of nature is what people want."

"Use scriptures to prove enlightenment, and enlightenment to explain scriptures. Enlightenment, enlightenment, enlightenment, enlightenment reveals the principle of heaven; confusion, confusion, confusion, confusion reveals personal desires."

"Have you realized it?"

After escaping from the gold mine in Huanglongfu, he endured the amnesty and finally returned to his hometown. Zhao Liben, who finally found out about his younger brother after many inquiries, had just stepped into this village, when he heard a familiar accent on the side of the road in the field.

A Confucian scholar, sitting on a horse, and those peasants carrying hoes, chanting civilian Confucianism.

Zhao Liben is uneducated, let alone the difference between schools of thought.

But in conclusion, Huang Zongxi resolutely expelled these things from Confucianism, saying that this is not Confucianism, but Zen, and it is probably not very wronged.

(End of this chapter)