Xinshun 1730

Chapter 1147 There are many divergent roads, and today is safe ([-])
Meng Songlu's state of mind that can't be regarded as worrying but can be regarded as a kind of worry is very realistic and real.

Of course, Liu Yu once pinned a little hope on Confucian scholars, hoping that they would come up with a new system that would adapt to the new era in theory while maintaining the centripetal nature of the Tianxia system.

After all, the times have come to this point, in fact, there are only "one and a half" worlds left in the world.

The Catholic world is about to end.

The upcoming Lisbon earthquake is the trigger. The conflict between the royal power of various countries and the Holy See will eventually erupt, and the collapse of the Catholic "world" is imminent.The French, Spaniards, Portuguese, and the countries that are the pillars of Catholicism will all choose "country" as their new ideology. The Jesuits will be disbanded soon, and the Holy See can go away.

The other half is that the scriptures were created too late, and any reforms under the banner of retro will be replaced by scriptures that appear too late and have too many words, leaving no room to move forward under the banner of retro.

The remaining "Tianxia", building a purely ethnic national identity, is actually not very beneficial to Dashun at this time.

It is impossible to expect a huge empire that will fight for hegemony from the west coast of the Americas to the Cape of Good Hope in the future. It is too slow to build a fragmented European nation by itself.

In fact, Liu Yu's idea of ​​extracting the universality of the new era, eliminating the feudal economic foundation and reforming Confucianism, which existed in the past, is quite difficult.

The theory is difficult, but the reality is actually more difficult.

Because the most elite group of Confucian scholars in Dashun, and their teachers, were all a group of people after the chaotic era at the end of Ming Dynasty.

It was too difficult for Dashun to found a country, and there were too many tragedies in the late Ming Dynasty. They naturally had strong vigilance and hostility towards foreigners.For any foreign race, you can get a glimpse of it from Wang Yuan's attitude towards Buddhism.

This kind of strong vigilance and hostility is passed down from teacher to student.

To some extent, it can be understood as follows:
Dashun is no longer the Dashun who failed every step of the way, Shenzhou was about to land, and finally Jing Xiang fought back desperately to save the crumbling world.

Instead, it has already begun to extend its tentacles to the Americas, Southeast Asia, India, and the Cape of Good Hope. It is the emperor's Dashun who is trying to "make new rituals" in the world of great controversy in the new era.

But the academic elite is not ready for this transformation.

Under the system of teacher-student inheritance, they still can't forget the dark age of a hundred years ago that was crumbling and cannibalistic.

They have not adapted, nor are they ready to take on the task of governing an unprecedentedly vast and unprecedentedly incomprehensible world.

So Confucian scholars like Meng Songlu shouted "tianxia" and "tianxia" in their mouths.

But when Quan Zhe satirized Dashun for not being kingly to his vassals, although he struggled a little, he jumped out of the "world" in an instant, opened his mouth to sarcasm directly, saying that you are the ones who are not kingly and only practice light and heavy tricks.

This is certainly an inherited memory of the dark ages of the past.

It also stems from Dashun's own reconstruction of "Orthodoxy".

In terms of system, before Dashun, many of them carried the Ming system.

But in "orthodoxy", no.

The orthodoxy of Dashun recognizes the orthodoxy of the Han and Tang dynasties, and does not recognize that there is no orthodoxy in the Han and Tang Dynasties that Zhu Zixue believed.

When the warriors and rangers of the Warring States Period disappeared, when the five virtues alternated between heaven and man, when the chaos of the warriors dissipated, when the view of the world that could not be unified and separatist in the Song Dynasty was trampled by the Mongols, when Han Yu began to believe in Buddhism. The counterattack was finally completed in the Southern Song Dynasty...

It is inevitable that Dashun chose Chen Tongfu's orthodox theory of "Tao travels between things and things fill the universe" when it came to the stage of Ming Dynasty's downfall and Shunxing.

At the end of the Ming Dynasty, any rebel family won the world, and most of them would choose this set of orthodoxy.Rather than those who were born in the rebellion and went south, most of them would choose Zhu Zixue.

Because [his original intention is not different from Tang Wu...Although he may be eager for the throne, but he never loses his original intention of saving the people, then his great achievements and virtues have been exposed to the world]!
In the era when Zhu Zixue was already prevalent, the legitimacy of the insurgents could only choose this set of things.

Because it is indeed a rebellion, it is indeed a seizure of the throne, but as long as it has the merits of saving the people and benefiting the people, then there is no problem.

The Three Dynasties and the Han and Tang Dynasties are in the same line, and there is nothing more than the difference between "doing everything" and "doing endlessly".

Having come to this point, choosing this set of "orthodoxy" means that Dashun must have a "performance appraisal" to prove that it is doing and must work hard.

But the economic foundation lies here. Without Liu Yu, it took more than 20 years to bring Dashun into the new world.

Then, when Dashun solves the problems of the northwestern frontier and the snow-capped western regions, it will try to re-enshrine Hou Weiyan Shenggong, and will give up the orthodox theory that requires performance appraisal.

But now, Dashun has been irretrievably drawn into the new world by Liu Yu.

The cost of "extinguishing the fire" is already too high.The emperor is old and can't move anymore; how many years will it take for the new king to take power to put out the fire?
Dashun can only continue the [Orthodoxy] he chose for his own legitimacy, and slip into an extremely weird performance appraisal mode.

"Nanyang is the Western Regions in the new era" advocated by Liu Yu at the beginning is a continuation of this orthodox choice.

Emperor Dashun resisted the pressure and insisted on stationing troops and emigrating in the Western Regions, which was also a continuation of this orthodox choice.

Nanyang is the Western Regions of the new era, this is for myself.

The Western Regions in the old days were for others to see.

Han Tangming, their test papers have been finished, and the grading has also ended.

So, where they have been, I will go; where they have not been, I will go.

Only in this way can you prove your score in this orthodox theory similar to performance appraisal.

Therefore, as long as Dashun's official system of orthodoxy is still adopted in the seven counties that cannot be bypassed, they will always be eyeing them.

Lelang County, Xuantu County, Zhenfan County, Lintun County, Jiaozhi County, Jiuzhen County, Rinan County.

It is not because these seven counties have spices like Nanyang, nor is it because these seven counties are threatening like Northeast.

It's just because these seven counties are in the previous test papers.

Especially after many people in Dashun gradually realized that the navy has a fatal advantage over the narrow and long terrain of the seven counties, many people are actually ready to move.

The greatest legacy left by the emperor to his son is precisely these seven counties.

The seven counties are in the hands of the old emperor, not an inheritance for his son, but a burden for his son.

The seven counties are not in the hands of the old emperor, it is the inheritance to the son, not a burden.

This legacy can allow his son to gain prestige, control military power, learn how to build internal and external empires in practice, and learn to balance civil and military in war.

Prestige and military power are the greatest and most valuable legacy for the new emperor.

The land in the non-core area is not.

Not many people can clearly see Dashun's situation after being "kidnapped" by Liu Yu, [Tao Tong] tried to make a reactionary transformation but still failed.

Not many people have seen the imperial power, military landlords and military officers, the industrial and commercial bourgeoisie who are closely related to the imperial court, the urban petty bourgeoisie who are afraid of being crushed in the new era, the marginalized practical and new learning talents, and the Confucianism since the Song Dynasty. The average fantasy with small farmers and small producers as the ultimate fantasy, the social tearing of the small farmers in the north and the capital of the East China, the social tearing of the master and the guest, and the conservative traditional scholar-bureaucrats... All of these, once out of control, may slip to where.

A new world is at hand.

From the tide of the old times, a lot of natural "unconsciousness" has gradually emerged, but this natural unconsciousness is itself a kind of consciousness.

Just like Meng Songlu at that time, he was deep in the tide, responding to the words of being in the mountains and not knowing the mountains, he took it for granted that if the capital really needs manpower, it must give priority to removing the people in Shandong and Henan. It serves the holy pilgrimage, then the world, and finally the world outside the world.

And there should never be a free choice to remove people there because labor is cheaper there.

There is no why.

Even this is a kind of [self-evident] traditional in Dashun, which is self-evident and self-evident.

He may object to the bloody cruelty and injustice in it.

But from time to time some supporting ideas pop up.

Maybe he didn't know it himself, but he vaguely felt that his objection was useless and meaningless, so he chose to escape and went thousands of miles away from home.

He, and even his teacher, thought that Zhang Bowang and Ban Dingyuan were hiding in his heart.

In fact, in his heart, it wasn't that Zhang Ban and the others thought of the thousands of miles of yellow sand in the Western Regions, but that he wanted to escape from the increasingly prosperous business and prosperity of his hometown.

Prosperity is never a good word.

Only those who have experienced the prosperity of Kaiyuan and the Anshi Rebellion can understand what a prosperous age is.

People who died before the winter month of Tianbao's 14th year, it is impossible to understand the true taste of the word prosperous age. It is a bottle of old wine with a long aftertaste, not a pinch of spirits for drinking and singing.

Prosperity is not the sun at eleven or twelve o'clock.The prosperous age is Xixia on the top of the mountain in the evening.

Meng Songlu did not acknowledge Zhu Xi's judgment that utilitarianism would destroy the holy way; he also did not believe that the ultimate development of utilitarianism would necessarily be aimed at Zhou Confucius, even if the person who initiated utilitarianism was a true great Confucianism.

But in the depths of his heart, which he himself didn't know, he was telling him to go far away, away from the place where gong studies flourished.

Because of Liu Yu's consistent policy, he both supported and opposed; both excited and painful; both praised and criticized.

The beliefs he inherited from the old era have collapsed; but the beliefs in the new era are still not systematic.

He said that he opposed Liu Yu's idea of ​​bridge of weak water.

However, when the school of thought formally decided to go to Henan and other truly typical areas to try the construction of rural communities, he chose to escape and go to Honolulu.

So, just like now.

When Quan Zheshen told him that Liu Yu decided to pass on the way of empowering Zheshen to enrich the country and the people.

What he thought in his heart was that Duke Xingguo must be deceitful in his actions. He didn't know how big a hole he dug and how many people died in it.

But almost at the same time, I thought in my heart that Duke Xingguo's actions are beneficial to the country and the society. I can only bury the phrase "this matter is difficult" deep in my heart.

In the prosperous age, there are great difficulties, great chaos, and great difficulties. I have traveled thousands of miles from the east, and if I don’t see it, I don’t know it, and it doesn’t exist.

He didn't stop his cup and cast his chopsticks in melancholy, unable to eat, and drew his sword to look around in a daze.

Because he didn't know it himself, he was pretending in his heart that this was the streets of Luoyang in the 16th year of Yongping, a big man, and that he was the young Ban Zhongsheng who was about to set foot on the Western Regions.

So talk eloquently, with strong ambitions, point out the country, and write passionately.

He kept laughing and responding to Quan Zheshen's doubts, and used this kind of enthusiasm to travel thousands of miles to make great contributions to evaluate the concept of "prospering business" that Quan Zheshen heard from Liu Yuna.

As a Confucian scholar who has witnessed the whole process from the waste of the canal, the destruction of the salt industry, the ruins of Yangzhou, and the emigration of hundreds of thousands of idlers to remote Xinjiang.

In fact, we should not use such a passionate and heroic tone to comment on the three words "prospering industry and commerce".

But he still uses this seemingly unconscious consciousness to be optimistic about the prospect of North Korea's industrial and commercial development.

As for what to develop, he doesn't know.

But he knew that the first step in Songjiang Mansion's frenzied development of industry and commerce was Liu Yu's use of facts, or a big boat full of Nanyang rice and Yezo wheat, to advocate the theory of social division of labor with enough food.

When the same advocacy appeared again, he naturally knew what it meant.

He even took the initiative to help advocate the second step, which is to use taxation to promote the silverization of the currency, or the Hue currency.

Tell Quan Zheshen that, perhaps, it is inevitable that currency replaces the real objects of the past, so don't choose retro in this matter in vain.

The only thing he insists on is that Juntian is the most benevolent government in the world, and it is not a bridge but the other side, because he vaguely knows that this is the cornerstone of the Confucian system.

Perhaps, the Nanyang Kanto with Songsu as the center has become a template for the new world.

However, in the future, the world may still exist.

But perhaps it is no longer the world of Confucianism.

However, Quan Zheshen himself has already wavered.

Dashun is too big.

Compared with the vassal vassals in the Northeast, even the salt-reformed reclamation land in Huainan and Northern Jiangsu was also very large, very large.

It is impossible for Quan Zhe to understand the concerns of Meng Songlu and others, nor can he understand the reason why their school believes that the Jiangsu model cannot be implemented in the world.

Because he didn't know how big the difference between Jiangsu Province and Gansu Province was in the vast Dashun Empire.

I don't even know how terrifying the scene of millions of refugees uprising at every turn is.

Even though he studied Chinese, read books since he was a child, and read many stories of refugee uprisings in history books, he still couldn't really understand what those extremely simple words meant.

Shaken, what he was thinking in his heart was that Jiangsu could develop business and become rich, and there seemed to be no unacceptable consequences.

If there is really enough food, perhaps it is not necessary to implement the old-fashioned policy.

As for what Songsu looks like, perhaps only when he goes to Nanyang in person will he understand.

Of course this is just a possibility.

Even though he himself felt that it was an insult for Liu Yu to compare them to Ceylon, they always felt that they were an authentic little China, more authentic than Annan and Japan.

But after seeing the real Dashun these days, when he understood what Dashun's private ownership of land and employment system are like, in fact, he also understood in his heart that it seemed that it was indeed not like Dashun.

Not at all.

Is it like the living China now?

Or should we go to China, where slavery and powerful families still exist in books and ancient books?
This is not a hard decision to make.

When Dashun's navy was stationed in Busan and cut off the silk trade between North Korea and Japan, the concept of Little China was meaningless.

The concept of Little China has value only when the real China has no warships stationed in Tsushima.

But now, the warships of the Emperor of China have been stationed in Busan and Tsushima, and it is worthless to advertise Japan.

Because the people who have the final right to interpret the concept of China live in this land.When the warship passed through Tsushima, one of the group of people who had the final right of interpretation, like Liu Yu, could tell him with a smile: No, you don’t look like, don’t I know if you look like me?You are more like Ceylon.

Quan Zhe himself can't understand what it means to have a vast celestial dynasty.

It's as if he couldn't understand that the appearance of Jiangsu after the reform is different from other places, even more different than North Korea and Ceylon.

So, he felt like he saw what the future would look like.In other words, what Little China should look like.

This feeling is not only due to the shock of the dog cannibalism he witnessed without knowing it.

It's because he saw this road, there are farmers borrowing with their own land deeds, seeing farmers selling their own grain to prepare to pay taxes, seeing the hundreds of thousands of idlers who used the abolition of the corvee system in Jiangsu, seeing Free hired hands who were not slaves to someone worked the cotton fields.

Before he came, land transactions in North Korea were still illegal.

Rich or not, the difference is simply poor and rich.

Land system, corvee system, tax system, currency system, this is China or not.

No matter how ignorant Quan Zhe is, it is impossible not to understand that these things are the difference.

Living in the illusion of "Little China" since childhood, when I really came to China quietly, I can feel the previous disillusionment.

It is a vassal civilization in itself, and Dashun won the country without barbarians. Confucian scholars in North Korea have no baggage of their own, so they are actually faster to discard than Confucian scholars in Dashun.

Because in Jiangsu, especially Jiangsu, where reforms have been completed and the painful transition period has passed, he feels that the teacher's worries seem a bit unfounded.

Even if the Celestial Dynasty is like this, it seems that there is no problem. Everything the teacher is worried about has already been staged in Songsu, and there is no problem.

Or, even if there is a problem, it seems that it is not insoluble.

It seems that Songsu's transformation is very "simple", and it only takes five or six years.

In fact, he was dead wrong.

The transformation of Songsu is not simple at all, nor is it a matter of five or six years.

Going further, when the Yangtze River breaks through the mountains, rushes out of the mouth of this delta, and the deep river runs through the waterway from Hubei to Songsu, the foundation is already being laid.

To put it mildly, when Huang Daopo brought back cotton textile technology from far away Hainan, and when the Ming Dynasty expropriated the original color of folding colors to promote the exchange and development of the textile industry, the foundation was already being laid.

To put it more closely, when Dashun started to build a fleet and seize Nanyang, there was no need to worry about Western warships going straight to Zhenjiang to cut off water transportation, the foundation was already being laid.

Looking at the transformation, it seems that it took five or six years, at most twenty years.

How can it be that simple?
If it were really that simple, Meng Songlu's meritorious faction would have disbanded long ago.

They do not object to Jiangsu's prosperity and achievements at this time.

But it is clear how painful the transition is, and how much such a transition would cost elsewhere.

These most critical things...Meng Songlu knows.

But Meng Songlu didn't say anything.

At most, it just said that Juntian is still the most benevolent government in the world.

It's not even talking about the fact that Juntian is the most benevolent government in the world, but arguing whether it is a bridge over weak water or the other side of the holy way, which is a purely theoretical thing.

Meng Songlu knew it but didn't say it. This is an intriguing choice.

It can be said that it was because Quan Zhe didn't know and didn't ask, so Meng Songlu didn't say anything.

It can also be said that Meng Songlu knew what it meant after Liu Yu started advocating the theory of enough food, but he didn't want to say it, and he didn't want to tell the people in front of him at all.

As for, do you think Jiangsu's road is right, and those are the affordable prices?

Or, because he didn't think the process was right, but felt that it was beneficial to Dashun, so he avoided talking about it at all, and didn't ask or answer, vaguely feeling that this kind of tyrannical external expansion model was acceptable?

After all, after careful study, Meng Songlu knew that if Quan Zheshen didn't know what he didn't know, then he wouldn't ask.

So the two Confucian students of the Real School of Confucianism had their own thoughts when they said goodbye to each other.

Eloquent talk refers to Meng Songlu's way of speaking.

It's high enough to discuss whether Juntian, the most benevolent government in the world, is a bridge or a shore.

But never mention how to equalize, the consequences of unevenness, and the difficulties of equalization.

He knew those low and down-to-earth things, but he chose not to say them at this time.He didn't even know why he chose not to speak.

(End of this chapter)