Xinshun 1730

Chapter 1142 The Final Arrangement ([-])

Under the righteousness, there is energy in doing work.

Anyway, Meng Songlu has made up his mind, even if he really can't open the situation, he will not use Liu Yu's method of using a comet to install a magic stick.

If you compromise too much, you will eventually find that compromise has no bottom line.

He felt that he had already compromised too much with the reality on the issue of the township community. This time, he traveled thousands of miles away, and if he continued to compromise to make things happen, then his faith would really collapse.

However, Liu Yu thinks this is fine. Since his intention is to win over the upper class in Honolulu and support the rulers, the non-herdsmen religious things of the Taizhou School will not be effective.

Liu Yu felt that if he seized this first opportunity, there would definitely be no big problem in Honolulu.

Polygamy, alcohol, ancestor worship.

These three things have precisely stepped on the feet of Christian missionaries.

Relatively speaking, it should be easier for the upper echelons to accept this set of Confucianism.

On the contrary, it is the folk communication of the successors of Taizhou School, which may backfire at this time.Let's talk about it later.

Liu Yu grasped these three points again, carefully instructed Meng Songlu, and told him that if Honolulu wants to resist the invasion of Christianity, there is only one way, and that is the Dashun model.

The administrative power and state violence organs will end directly.

Therefore, let this group of archipelago tribes with class differentiation but not yet unified form a country and have a certain ability to centralize power. This is the best choice for the Dashun colonization before.

Play the three cards of ancestor worship, not strictly prohibiting alcohol, and monogamy and multiple concubines to maintain the privileges and advantages of the upper class, and rely on the administrative power they control to withstand the enemy's religious attacks.

As for how to win over the best policy and how to strengthen the royal power, Liu Yu knew that this group of "Zhou Li" faction paid more attention to the official economy.

So he had a half-word conversation with Meng Songlu.

Righteousness and righteousness, righteousness and benefit, can win over the local upper class, especially the power of the ruling class.

Before Dashun frantically digs for gold to promote the island's plantation, it can engage in "benefits from mountains and swamps".

The advantage of Honolulu's mountains and lakes is naturally sandalwood.

This is the first half of what Liu Yu said to Meng Songlu.

The second half of the sentence, did not say.

As a means of economic wooing, Dashun will destroy the last normal economic pillar of Macau that is not opium smuggling and human trade.

That is the sandalwood from East Timor.After the Dashun trade center moved north to the Yangtze River Basin, the sandalwood in East Timor may have lost the last bit of normal trade in the hands of the Portuguese.

If Meng Songlu can gain a firm foothold in Honolulu, Dashun will immediately impose high tariffs on sandalwood imports from Macau.

After World War I broke out, they would directly set fire to all the sandalwood forest areas controlled by Portugal in East Timor.This thing is not a clove or something like the Dutch that has to be destroyed by very troublesome means, otherwise it will always be reborn.

A few fires, and that's about it.

Honolulu's royal power must be firmly bound to Dashun's economic system.

And it is necessary to let the royal power get a certain amount of benefits, so as to have the money to maintain the system, and also have the power to use administrative power, adopt the common practice of several countries in the Confucian cultural circle, and strictly prohibit religion to withstand it.

Rely on sandalwood in the early stage.

In the later stage, it depends on agricultural products.

Make a smooth transition.

For the sandalwood's own profits, Dashun had to give up the mining rights, which involved another bureau.

Anyway, it doesn't matter if the goods are transported by Dashun's merchant ships.

He only said half of what he said, and the half he said was enough.

But even if he only said half of it, the theory of citing scriptures still made Meng Songlu feel uncomfortable.The classics that come out of the mouth are not orthodox books, but some hegemonic means.

"In the past, Duke Huan was worried about the poverty of the people in Beiguo, so he summoned Guanzi and asked, "The people in Beiguo are all thugs, and they use Tang Yuan as their base and profit. Is there any reason for this?"

"Guanzi said to him: please give me an order: banning a house with a hundred bells is forbidden, a house with a thousand bells is not allowed to be a Tang garden, and those who go to the market for three hundred steps are not allowed to grow sunflowers. The hooligans in Beiguo have something to gain. The merit of scratching their hands is the benefit of Tang Yuan, so they have ten times the benefit."

"To put it in today's words, it is to use administrative means to force social division of labor, to ban the self-sufficient economy in which men farm and women weave, and to increase commercial circulation and labor division, which is beneficial to the livelihood of the people."

"It can be used to govern the world, and it can also be used to divide production between countries. The Celestial Dynasty has never produced sandalwood, but because of the influence of the Buddhist family, it also likes sandalwood."

"This Honolulu does not use sandalwood, and in addition to being poor, it can use sandalwood to benefit its people. The heavens get sandalwood, and the island gets iron. It is a win-win situation."

"Benefits make the people rich, and the people are rich and then they can teach..."

It is said that the Tian Dynasty does not produce sandalwood, but other places also produce it. In the end, it is necessary to use the "prohibition" such as "the house of a hundred bells is banned, and the house of a thousand bells is not allowed to be a Tang garden" to complete the construction of economic integration. .

Theoretically, Nanyang's sandalwood follows the principles of classical liberalism in economics, and has greater advantages under the invisible hand.

But Liu Yu insisted on extending his visible hand.

He has made up his mind, Nanyang is very close, and the economic connection is deep enough.

Without sandalwood, there are other things. The forced destruction of East Timor's sandalwood will not affect Dashun's economic control over Nanyang.

But Honolulu is very far away, and based on this distance, sandalwood should be the only valuable trade item that has a close relationship with Dashun in the short term.Anyway, it is impossible for them to sell taro across forty longitudes.

Meng Songlu really didn't know what kind of attitude he should take to face this set of theories advocating social and regional division of labor.

Thinking back to Quan Zheshen and his dissatisfaction with Dashun’s lack of dominance, saying that Dashun was too tyrannical, and so on. Although he made irony out of the country’s standpoint at the beginning, he said that he had recited too many scriptures and had no self-reflection and Whisper, that's impossible.

Fortunately, this method, without Liu Yu's words, he can also accept Wang's method of gaining the benefits of mountains and rivers, which is in line with Zhou Guan's learning.

At least, it is easier to accept than Liu Yu asking him to use the return of the comet to play tricks.

Just thinking that Liu Yu had already agreed to see Quan Zhe, Meng Songlu felt that he should "remind" Liu Yu a little bit, and speak more carefully.

After all, Quan Zhe is also an aristocratic class in North Korea. The group of people from their school still have a great influence there, and some of them are still in high positions.

At that time, if the words are too explicit and passed back to North Korea, it will not look good.

Opening your mouth lightly and shutting your mouth is tyrannical, just for fear that the vassals will be surprised, and it will really damage the name of the Holy Dynasty.

And now this set of things is indeed too hegemonic. Whether it is hooking up with the ginseng trade or the sandalwood issue just now, isn't it all based on the principle of "the old things have no owners, nothing can be connected, and distances and distances are inseparable." Because of this, the four barbarians will not be able to move forward." The idea came from it.

No matter how much gold and rhetoric this is, it really doesn't match the kingly way.Anyone who dares to say that this is the "kingly way" can really be expelled from Confucianism.

Chen Liang and his group can only go on the road of the rule of three generations where kings and tyrants develop simultaneously, but they dare not say that tyrants are kings and kings are tyrants.

Instead, it sets the highest pursuit as the three generations rather than the kingly way, and tries to "distort" the three generations of the highest pursuit and the kingly way are not equated, but say that if the highest pursuit is the rule of the three generations, then the rule of the three generations itself is the simultaneous development of kings and overlords. Therefore, the sanctity of the kingly way itself is lower than the rule of the three generations. In fact, it is distorting the ultimate pursuit of "inner sage and outer king" itself, and degrading it to a secondary sacred parallel to hegemony.

This is also a major contradiction between the radical meritorious school and other Taoist schools: the "supreme god" of the Zhouli school in a broad sense is the rule of the three generations, while kings, tyrants, practical learning, and miscellaneous arts are the supreme rule of the three generations and the rule of the great harmony. Hands, feet, mouth and nose; Taoism in a broad sense believes that the rule of the three generations and the inner sage and the outer king are two in one. The inner sage and the outer king are the rule of the three generations, and the rule of the three generations is the inner sage and the outer king.

Among them, anyone at the Juren level can tell the difference.

Of course, some scholars may not be able to distinguish clearly, but those who are at the level of Juren must be able to distinguish clearly.

The problem faced by Meng Songlu and others is precisely that they cannot explain why they are Confucianists within the school, but they also firmly believe that they are true Confucian scholars, resulting in cognitive confusion.

Under this cognitive confusion, his attitude towards Liu Yu, or their school's attitude towards this change, is very distorted.

Both support.

Objected again.

both optimistic.

And pessimistic.

Both sure.

Negative again.

All the support, optimism, and affirmation can be said to be the remnants of the troubled times in the late Ming Dynasty.

The founder of the school experienced the horrors of the late Ming Dynasty. Under the great fear that the world is about to perish, the chaos is in turmoil, and China is almost sinking. However, hegemony is hegemony, but it may save the world.

In times of crisis, practicality trumps everything.

Of course, it is useless in fact, because they are not the protagonists of the chaos in the late Ming Dynasty, and the final rise and fall of the world is not decided by them, and they are even supporting roles at most.What determined the direction of the end of the Ming Dynasty were the soldiers, the frontier soldiers, the rebellious common people, the persistent "thieves", the illiterate refugees, and the literate gentry who led the Qing army to encircle and suppress the peasant uprising.

However, the remnants of this chaotic trend of thought have affected Dashun's prosperous years.

The fellow travelers in the troubled times had to separate again in the prosperous times to decide how to go in the future.

The state of wanting to divide, but not yet fully divided, also created this kind of contradictory mentality.

So just like Meng Songlu faced Liu Yu's hegemonic means, he was really contradictory when he thought of Liu Yu's attitude and approach to the Korean state and other vassals.

Perhaps, staying away from here might not be a relief.

But he reminded Liu Yu a little bit about the fact that the imperial court had used too much vassal tyranny over the years.

However, Liu Yu didn't care when he heard the words, and laughed and said: "In the past, at the end of the Yuan Dynasty, the Red Scarf crossed the Yalu River in the north. Mr. Guan sent a message to the King of Joseon, saying: "I think of Shengmin, I have been trapped in the Hu for a long time, I advocate righteousness and raise troops, restore the Central Plains, and overtake the East." Qilu, went west to Qin, crossed Fujian and Guangxi in the south, and arrived at Youyan in the north. All of them were paid, like a beam for the hungry, and a stone for the sick. Now I order the generals to strictly guard the soldiers and not disturb the people. Those who are naturalized will caress them, and those who are obsessed with traveling and rejecting them will be punished."

The official name a hundred years ago was Red Thief.Now Dashun's official title is not Red Thief.

(End of this chapter)