Daming Yuanfu

Chapter 1305 From the ancestral will, not necessarily the ancestral law

The phrase "Although Zhou is an old state, its destiny is to restore the new" is not a highly pragmatic "original", but a quotation here.This statement comes from "The Book of Songs · Daya · King Wen", which is originally a group of poems praising King Wen of Zhou.

The general idea of ​​these words is: Zhou Wenwang's spirit is in the sky, and the light is shining brightly.Although Zhou is an old state, its mission is "new".The "new" here can be used as a verb, which means "renovation"; it can also be used as an adjective, which means to maintain a constant "new" state.

As we all know, Zhou State has a long history, so it is called "Old State" here.In the late Shang Dynasty, Zhou became a powerful state under the Shang regime and surrendered to Shang, but Shang was not at ease with it, and once imprisoned King Wen in Yuli.According to the legend, "King Wen detains and plays Zhouyi", it is at this time.

After King Wen returned to Zhou State, he developed production on the one hand and expanded territory on the other. Over time, the national power increased greatly.By the time of his son King Wu, he had become so powerful that "two-thirds of the world has two", and finally destroyed the Shang Dynasty and established the Zhou Dynasty.

It can be said that King Wen of Zhou was the key figure in the downfall of Shang and the rise of Zhou Xing. "Although Zhou was an old state, he was ordered to restore the new" refers to King Wen of Zhou's historical achievements in leading the "old state" of Zhou to rise and establish a new dynasty.Later, "Although Zhou is an old state, its destiny is to restore" was given a new meaning by people, describing that although China is an ancient country, its mission is to restore the new, and it should and will continue to radiate new vitality through reforms.

The "Book of Songs" is an ancient book highly respected by Confucius, so its "official status" is also very high. Gao Yushi cited this sentence as one of the reasons for his reform, at least from a "theoretical" point of view, it is difficult to refute it.

In fact, it is not impossible to find support from other aspects. For example, the highly pragmatic book is "Yi", and "Book of Changes: Xici Xia" says: "Poorness leads to change, change leads to success, and mastery leads to long-term success." ", the core here is "change".

Why change?Because you have to adapt.Everything in the world is developing, and the situation in all aspects is always changing. If you don't change, you may not be able to adapt, and troubles will arise.

Can you still wear the clothes you wore when you were three years old when you were 30?
What if the "Book of Songs" is not "orthodox" enough despite its high status?
It doesn't matter. It is also recorded in "Book of Rites · University" that King Tang of Shang engraved the inscription "Gou Rixin, Day Rixin, and Rixin" on the bathtub to remind himself to reflect on time and innovate constantly.

Since Zhu Xi combined "The Great Learning" with "The Doctrine of the Mean", "The Analects of Confucius" and "Mencius" and called it the "Four Books", "The Great Learning" has long been one of the main classics of Confucianism, and it is also a "compulsory subject" in the imperial examinations of the Ming Dynasty.Although some scholars in the Ming Dynasty opposed Cheng-Zhu Confucianism, at least no one came out to oppose the Four Books itself, so Gao Yushi was not worried that he would not be able to find a basis for his reforms.

As for the other sentence he mentioned just now, "Govern the world in a different way, the country will not follow the old law", it comes from "Shang Jun Shu Gengfa".This sentence is more straightforward and direct, meaning that the way of governing the country has never been static. As long as it is beneficial to the country, it does not have to stick to ancient laws and old systems.

"Gengfa" is the first chapter in "Book of Shang Jun", which mainly reflects Shang Yang's reform thoughts of opposing the ancients and changing the etiquette, promoting new laws, and implementing new policies.Gao Wushi's quotation here has a deep meaning, and he is sure that the two colleagues in front of him will understand it—both are dignified Scholars, and it is impossible that they have not even read "Book of Shang Jun".

Specific to the chapter "Gengfa", it records, in the form of dialogue, a debate between Shang Yang, Qian Long, and Du Zhi in the court hall on the eve of the reform of the Qin State on the issue of "whether or not to reform the law".

At that time, Qin Xiaogong first raised the issue: "I want to reform the law to govern, and teach the people more courtesy."

Qian Long was the first to state his position, saying that "a sage teaches the people without changing the law, and a wise man governs without changing the law."

Of course, Shang Yang objected to the argument of Qian Long and Du Zhi, so he asked them: "What is the ancient law when there was no teaching in the previous life? What is the etiquette to follow if the emperor does not restore each other? Fuxi, Shennong, teach but not punish; Huangdi, Yao, Shun punished without anger; as far as Wen and Wu were concerned, legislation was made according to the time, and rites were established according to the situation. Rituals and laws were determined according to the time, and the order was in accordance with the appropriate order, and the armor and equipment were prepared according to their own use.

The old minister said: If the world is not governed in the same way, the country does not need to follow the ancients.The kings of Tang and Wu prospered without cultivating the ancients; the destruction of Yin and Xia did not easily perish due to etiquette.However, those who oppose the ancients are not necessarily wrong, and those who follow the etiquette are not enough.There is no doubt about it. "

This is Shang Yang's thesis of "governing the world in a different way, making the country better than the ancients", which expresses the innovative spirit of adhering to change, opposing conformity to the old, and being enterprising.

By summarizing historical experience and lessons, Shang Yang pointed out that the Xia, Shang, and Zhou dynasties had different ritual systems, but they all ruled the world; Is it because they dominate?Therefore, Shang Yang concluded that: there is no fixed method for governing the country, as long as it is beneficial to the country, it is advisable to make bold reforms, and there is no need to follow any ancient system.

Why did Gao Yushi suddenly throw out these two sentences?Because these two sentences are the "political program" he found for the Practical School—what is the Practical School?Xinxue also claims to be a "moral practice school", how do we distinguish it from them?
This is the difference.

Our school of practicality is the school of pragmatism and practicality, which emphasizes doing practical things and seeking practical results.Whether it is done well or not does not depend on whether the slogan is loud or not, or whether it sounds noble or not, we have to see the truth.

What is the real chapter?
Gao Wushi paused for a while, and said: "The Practical School has come to this day, and some goals must be made clearer. We are not fighting for power or profit with anyone. Our goal is to at least make the court have a better foundation on the basis of peace in the world." Strong financial resources should be used to maintain the prosperity of the military and protect the interests of the people of Ming Dynasty from being violated; the imperial court should have spare power to build water conservancy and provide relief to the victims; Businessmen operate legally on the basis of paying a certain amount of taxes, and are not subject to malicious exploitation or bullying; even we need to enable more people to learn the teachings of saints, to understand etiquette, justice, integrity, and self-reliance.”

Cheng Wen could still understand Gao Yushi's intentions in making these claims, and although Hu Zhili was happy with his statements and agreed with them, he couldn't help but doubt his intentions in raising them in front of him.

Forcing himself to throw away the provocative ideals in Gao Yushi's remarks, Hu Zhili noticed that Gao Yushi actually mentioned "businessman" here.

Previously, Gao Yushi said that he wanted to crack down on profiteers, but here he said that he wanted to protect businessmen from "malicious exploitation and bullying". Which one is true and which is false?

However, Gao Yushi seems to have learned the "other mind" of Buddhism, and continued calmly: "Mr. Ya Zhai is a little hesitant. Why do I talk about cracking down on profiteers and protecting businessmen at the same time?"

Hu Zhili was indeed skeptical, but since Gao Wushi asked, he couldn't speak bluntly, so he could only answer: "I think Situ thought that there are good people among businessmen?"

If this remark is said in later generations, it will definitely attract a lot of criticism: What does it mean that there must be good people among businessmen?Are merchants all bad guys?
That's right, future generations will not think that businessmen are all bad guys, and that businessmen who do business legally must account for the vast majority. This is the fact and the mainstream view.

However, this point of view is not "mainstream" in Ming Dynasty. The mainstream view is "no profiteering, no business, no business, no evil" - treacherous, treacherous, obviously not a commendatory term.

If only the people hold such a view, then it’s easy to handle. The key is that the founding emperor of the Ming Dynasty, Zhu Yuanzhang, was also extremely hostile to businessmen, which led to the official level having to follow this “tradition” for a long time and criticize businessmen. In this period, many officials have the shadow of a big businessman behind them, but at least on the official side they still have to express contempt for the businessman from time to time.

It is not a strange phenomenon to say no with your mouth and be honest with your body.

However, Gao Yushi wanted to change the status of businessmen, but Zhu Yuanzhang's extreme hatred of businessmen was an unavoidable hurdle.

Although "emphasizing agriculture and suppressing business" is the basic national policy of most dynasties in Chinese history, the Ming Dynasty founded by Zhu Yuanzhang hit businessmen hardest.

So, why does Zhu Yuanzhang hate businessmen most from the bottom of his heart compared to other founding emperors?Gao Yushi believes that there should be two main reasons.

The first reason: Zhu Yuanzhang was born poor, and until he became emperor, he still had a very deep memory of his early years.

Old Zhu is the poorest poor, not to mention that he can’t afford to go to school. In his early years, he was a cowherd and a monk. As a result, he couldn’t even become a monk when there was a famine, so he could only go begging along the street.

The hatred of the rich in that era was almost ingrained in the hearts of every poor people.For Zhu Yuanzhang, who had no food and could only beg along the road, he couldn't figure out why the rich and businessmen would raise the price of food even more when there was a famine, and even preferred to dump the chickens at home. Ducks, pigs and dogs are eaten, and they are not willing to give alms to the poor.

Huh, this plot seems familiar: capitalists dump milk, drown livestock, set cotton on fire... Great Depression and Roosevelt's New Deal, this is compulsory high school history.

It's so graphic, isn't this the same play!
However, is the result of this argument really "capitalists are the root of all evil"?I'm afraid not necessarily, this is caused by the laws of the market economy, no matter ancient, modern, Chinese or foreign, it is actually the same.

However, Zhu Yuanzhang has never heard of the theory of market economy, and he probably does not agree with it. He has always regarded himself as a representative of the poor. In the eyes of the poor, the root of this problem is very simple: the root cause is these hateful businessmen. Without the slightest sympathy, only money is in his eyes!

So what to do?The poor can only choose to rebel, so after Zhu Yuanzhang became emperor, he was also a "peasant emperor" who defended farmers everywhere and tried every means to suppress and even exploit merchants.

Turned serfs sing, this mentality is completely understandable.

As for the second reason, his main opponents Zhang Shicheng and Fang Guozhen were both businessmen.

Zhang Shicheng and Fang Guozhen were both salt dealers. Zhang Shicheng called himself King Wu in Jiangsu and Zhejiang. Because of his generosity and righteousness, he had a high prestige among the local people.Even though Zhu Yuanzhang defeated Chen Youliang later and his strength increased greatly, people in the coastal areas of the south of the Yangtze River still liked Zhang Shicheng more, but dismissed Zhu Yuanzhang as an "old hat".

And what's worse, Zhang Shicheng also came to swear to the death that he would not surrender-at that time, Zhu Yuanzhang said whatever he said, but Zhang Shicheng refused to agree.In desperation, he still chose to hang himself, saying that a soldier can be killed but not humiliated.It is conceivable how embarrassing and angry Zhu Yuanzhang was when he wholeheartedly hoped to win the support of the people in Jiangsu and Zhejiang.

As for Fang Guozhen, just look at Zhu Yuanzhang's evaluation of him: "Fang Guozhen is a fish and salt seller, stealing life, waiting to see and obeying, and aspiring to be the first mouse."——This person is a man who lowers the yuan and turns against the yuan for a while, and surrenders Zhu for a while. It is very dishonest to oppose Zhu in a while.

So by extension, Zhu Yuanzhang's conclusion is obvious: all businessmen are not good, they are all bastards, and there is no cure for it.

It is well known that Zhu Yuanzhang is a person who likes to vent his anger, so Zhu Yuanzhang was even annoyed with the Jiangsu and Zhejiang areas that are "rich in businessmen" as a whole, so that after the founding of the People's Republic of China, when other areas were lightly paid, rent-free and low-tax, he was the only one who treated The people in Jiangsu and Zhejiang were taxed heavily.

It's just that he confused a concept in this matter, which led to some very funny mistakes: he didn't recognize the identity of a merchant at the time, which led to his not recognizing "merchant status", and since the merchant status was not recognized by the court, Then the business tax will naturally be uncollectible.

As a result, this heavy tax not only did not "harm" the original merchants in Jiangsu and Zhejiang, but forced many farmers in that area who were not merchants to "change their careers" one after another, and simply went into business without doing anything.

This is why the original "Suhu is cooked, the world is enough" has become "Huguang is cooked, the world is enough"-it is not cost-effective to grow food, how good is it for me to grow mulberry and raise silkworms?Otherwise, just follow others and become a "Japanese pirate" and forget about doing business without capital!

"Poverty leads to change, and change leads to success." Even if the people in Jiangnan have never read a book, everyone understands this truth.

The root of the problem is found, but how to change it?Being highly pragmatic and not knowing how to conjure souls, it is impossible to invite Zhu Yuanzhang out of Xiaoling and explain these truths to him.

Then there is only a two-pronged approach, one is to use the Confucian classics to find a theoretical basis for one's own practice, and the other is to follow Zhu Yuanzhang's intention to recite crooked scriptures.

He has already briefly explained the former, and Cheng Wen and Hu Zhili must understand it.In the latter case, he actually has quite a bit of experience—he had done both in “Military Industry Private” and when he was on “Shu Yi Lu Shu”.

In a word: I want to follow the original intention of my ancestors, but not necessarily follow the old methods of my ancestors.
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Thank you book friend "Cao Mianzi" for your support, thank you!
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(End of this chapter)