Xuande

Chapter 776 The Third Reich's Export-oriented National Policy
"Since ancient times, meat-eaters have been pursuing long-term peace and stability so that they and their descendants can become meat-eaters for a long time, but they don't realize that what they do is the reason for pushing themselves into the abyss.

They want long-term peace and stability, but they will not practice it no matter what in action. They say it happily, but they are constantly doing things that will lead them to death. Such things happen again and again, and there are only so many people in the world. A matter of rise and fall. "

"And the solution to all these lies in the ideals of the ancestors. If punishments go too far, ministers will not be evaded, benevolent rewards will not be spared, officials will not have private relatives, and laws will not spare love. Worried about the long-term stability of the country?"

At the editorial meeting of "Jia De Tong Yi", Liu Bei, as the host, delivered a speech in person.

He expounded his dissatisfaction with Confucianism and his appreciation for a part of Legalism, and announced his decision to adopt this part of Legalism to replace the corresponding part of Confucianism and completely abandon it.

Naturally, Liu Bei did not intend to completely restore Legalism. He also deeply criticized some views of Legalism, and he could not accept some content of Legalism.

For example, in the view of the Legalists, a rich country and a rich people, a strong country and a strong people are opposites, and the two cannot be achieved at the same time. From this, they serve the rulers thoroughly. What they think and think is to expand the power of the rulers and strengthen their rule. The authority of the party has put the people's livelihood in a very embarrassing position.

On this issue, Legalists advocate unlimited expansion of state power while narrowing the interests of the people. This is the biggest ideological crisis of Legalists.

A rich country does not necessarily mean that the people cannot be rich, and a strong country does not necessarily mean that the people cannot be strong. The Legalists put the country and the people on opposite sides, making the actual relationship between the two essentially hostile rather than interdependent.

Legalists did not realize this simple problem of opposition and unity.

They put too much emphasis on the significance of rulers, too strong claims and too strict concepts of national wealth, which made the people weak to the point where they could not survive.

Perhaps it was the unprecedentedly strong military power of the country during the Warring States period that made them think that it was impossible for the people to fight against the country. Perhaps it was because there were no huge peasant uprisings in that era, so they did not realize that once people reached the point where they could not survive, they would erupt. Unleash infinite power.

No matter how fierce the ruler's rule is, it will collapse when it is targeted by this force.

The peasant uprising at the end of the Qin Dynasty would be so blazing, and this outdated concept of the Legalists inherited from the Warring States Period may also be one of the important boosters.

They came out of the Shura field in the Warring States Period, full of murderous aura, more than fierce, but not lenient, and brought the country's exceptional state to the extreme without paying attention to people's livelihood at the same time, so that the entire national building collapsed from the bottom. Out of control.

This is the biggest problem of the Legalists, and it is also unacceptable to Liu Bei.

So at this point, Liu Bei also believed that it is necessary to adopt the Confucian concept of tolerance and benevolence to correct and reinforce it, and to modify the too fierce and ruthless side of Legalism.

In a sense, Confucianism can replace Legalism because the rulers realized the ferocious power of the peasant uprising. How could they not be afraid that the Qin Empire, which ruled all over the barren land, could collapse suddenly?

It is right to be afraid, but it is wrong to abandon it when you are afraid, and throw away the good ones.

He pointed out at the compilation meeting that the prosperity of the country and the prosperity of the people are not in opposition, but should be complementary, and that the country and the people should be in a cooperative relationship in the matter of development.

In the face of things that can gain benefits, the state organizes, guides, and plays a leading role, while the people do their best, have money and power, participate together, win together, and then share the benefits in a fair way.

The prosperity of the country means that the people can also be prosperous and strong at the same time. If the country gains power, the people can also gain the power of the country at the same time and share the benefits of the country's prosperity.

The relationship between the country and the people is not a binary opposition, but a relationship of interdependence, mutual assistance, and mutual support.

Therefore, Liu Bei advocated that on this issue, part of the thinking of the Legalists should be used to limit the thinking of the Legalists and resolve the legalists' self-contradictions.

That is to formulate strict laws to restrict the power of meat-eaters, so that meat-eaters cannot be allowed to plunder infinitely in the limited interests, and the law should be lifted to the most important position in a country, and the law should be used as the judgment standard. Everyone is convinced.

And human greed is obviously a major problem. The Legalists proposed to restrain human nature with severe punishments and laws. As long as the laws are in place, there will be no problems that cannot be solved.

But on this point, Liu Bei also agrees with some Confucian thinking, and feels that overly rigid laws will have a counterproductive effect.

Blindly forcibly blocking people's nature cannot be blocked.

However, on this point, not only Legalism, but Confucianism also entered an endless loop and a dead end in the end.

Legalism pays attention to the ultimate rules, but Confucianism has developed the ultimate moral restraint, tossing out the terrifying concept of preserving the laws of nature and destroying human desires, and finally caused the complete rigidity and complete bankruptcy of Confucianism.

In Liu Bei's view, this is not without a solution.

Among the fixed benefits, don’t let the meat-eaters get too much. If the meat-eaters are dissatisfied, the people will also be dissatisfied sooner or later. Then we should try our best to make the fixed benefits bigger and the cake bigger. In the process, people's desires are satisfied in stages.

At the same time, the country will become stronger and stronger, rising stage by stage, and growing stage by stage.

For Liu Bei's proposition, many people found it novel, surprised, even delighted, and were willing to support it, but Zheng Xuan raised a question at the compilation meeting.

He believed that the Qin Dynasty was so fierce that the uneven distribution of benefits was also a major problem. What Liu Bei said was very reasonable. The prosperity of the country and the prosperity of the people are indeed not completely opposite, and it is necessary to use severe punishments to restrain meat eaters.

But Liu Bei's solution is a bit problematic.

The land in the world is not unlimited, and the wealth in the world is not unlimited. The land and wealth will eventually be exploited. At that time, in the face of people's ever-expanding desires and the reality that they cannot continue to be distributed, the contradiction between the two is enough to destroy any nation.

Zheng Xuan even suggested that there was a reason for Qin's demise.

After they unified the six countries, they no longer fought wars, and the huge interest groups trained by the farming and war system were not satisfied. In order to satisfy their own interests, they began to fight each other more intensely, fighting for power and profit, resulting in serious internal conflicts.

Unlimited scrambling and fighting within the limited scope of interests eventually indirectly led to the collapse of the rule of the Qin Empire. The Qin State was destroyed by this serious internal contradiction, and all appearances originated from this large internal contradiction.

The big man can now adopt the method proposed by Liu Bei to ease the conflict, but one day, when the big man walks on the road of Qin, what should he do?

How to groom?

What to use to guide?

"My emperor is sage, but the lessons learned from the past, future generations must worry about."

Zheng Xuan's objection was mild.

Regarding Zheng Xuanwen's objection, Liu Bei explained in detail the most critical point of his opinion just now.

That is to make a big cake, jump out of the three-acre land in the Fourteenth State of the Han Dynasty, and go all out to explore outwards, looking for more land suitable for survival and reproduction.

In other words, the national policy of the Third Empire of the Han Dynasty should be an export-oriented national policy and take an export-oriented road, rather than being limited to one-third of an acre of land.

"Their field of vision is limited to the land of China, to those known places, but they have not discovered the vastness of the world, and there are many more places that have not been discovered in time. When the big man opened up the Western Regions, I think there are some ideas in this regard .

To the west of the Western Regions, there is Anxi, Guishuang, and further west, there is the legendary Great Qin Kingdom; to the south, there is the Kingdom of Poisonous Body; to the east, there is the Land of Liaodong; across the sea, there is also the legendary Kingdom of Wa. There are people and land in the place, why can't it be used as a reward for development?
We Han people have relocated since ancient times. I understand this truth, but what I think is, since the land of China can no longer satisfy us, and it will collapse due to internal conflicts in 200, why can't we go further? "

Zheng Xuan obviously didn't expect Liu Bei to ask this question. After a little thought, he thought of the loophole in this question.

"Your Majesty, I think that it's not that the ancestors didn't want to go, but they couldn't go out. The road is too far, too dangerous, and the danger is too great. If you risk your life to go out, you don't know what you will get. What can I do if I lose a lonely soul and a wild ghost?

For the country, how can it maintain people's greed and needs when they pay too much and get nothing in return?At that time, if you can't go outside, and there is nothing more to share inside, the big man will still have to follow the old path of the pre-Qin period. "

When Zheng Xuan said this, he was more or less earnest.

But Liu Bei did not agree with this self-styled concept.

"Zheng Shangshu, I don't agree with this statement."

Liu Bei shook his head: "Now we all know that the land of Jizhou, Hebei is a rich land, the land of Yizhou, Sichuan and Shu is also a rich land, and the Qingxu, Yanyu in the Central Plains is a rich land, but hundreds of years ago King Wu of Zhou conquered Yin and Shang. It was not like this when the country was founded.

I read history books and know that at that time, Hebei, Sichuan and Shu, and Qingxu were all barbaric lands, full of poisonous insects, beasts, and barbarians, but why is it now a fertile land?It is because generation after generation of ancestors walked out from the land of Guanzhong and Luoyang at that time.

King Wu feudalized the state and established the state, and arranged for noble children and meritorious ministers to go to various places to establish feudal states. When many countries in later generations, including the Seven Heroes of the Warring States Period, were first established, many countries did not even have a decent city, and weeds were everywhere. Swamps, woods, and wild savages.

how do they do itStarting from the first generation of monarchs, slash-and-burn farming, that is the real slash-and-burn farming, used knives to fight for land with barbarians, burned weeds and forests with fire, obtained arable land, and then drained, reclaimed, sowed, and weeded bit by bit, and repeated hundreds of times. In the past year, there is today's fertile land.

You all know that the Zhou family has been passed down for 800 years, and the emperor of Zhou has ruled the world for 800 years. It has only been more than ten years since Qin ruled the world and the Han Dynasty. Without the talent of Emperor Guangwu, I am afraid that it would not have been 400 years. Why? Can neither Qin nor Dahan outlive the Zhou family?
In my opinion, the root lies here. The people of Zhou dared to open up, enfeoff, forge ahead, and take great risks to develop outward from generation to generation, and finally turned the barren land into a fertile land, satisfying the royal family and nobles. and the needs of the people.

But today, we enjoy the legacy of our predecessors and the wealth left behind by our predecessors' hard work, but we forget the pioneering spirit of our predecessors. Retreat, and recoil when you see miasma.

Cowardly, only knowing to fight, plunder, fight among themselves, kill each other repeatedly on this three-acre land, what will be the final result?The collapse of the Qin Dynasty was only a short ten years ago, and there were two crises before and after the Great Han Dynasty, which barely lasted for 400 years. How can the Zhou family have the demeanor of 800 years?
Dare to open up, at least 800 years, confined to the same place, up to 400 years, short, more than ten years, the gap between the two is so huge, can't you see it?Zheng Shangshu, can't you see it too? "

Taking other things as an example, Zheng Xuan is really not afraid, but using this number of years of enjoying the country as an example, it really has something to say.

If we take this theory one step further, the conclusions we draw are still the same.

People are pioneering and forging ahead, constantly acquiring more land to make a bigger cake, and constantly having new benefits that can ease conflicts, so even if it is chaos, even if it is chaos in the Spring and Autumn Period and the Warring States and the Warring States, it can last for 800 years.

At least a nominal 800 years.

If you don't forge ahead, you will keep rolling inwards on this one-third of an acre of land. No matter how intensively you cultivate it, the longest will be no more than the Han Dynasty.

Could it be that this is really not the case?
Zheng Xuan was unable to raise more effective objections, but he was still worried about the prospects proposed by Liu Bei, thinking that if he blindly expands outwards, if he fails to obtain greater benefits in time, it will cause greater casualties, and the impact will also be great. Very big.

Moreover, if this policy is not done well, it may fall into the situation of "although the country is big, it is warlike and perishes forever".

"Your Majesty, although the country is big, it is warlike and perishing. Once your strategy is not well controlled, it is very easy to fall into such a misunderstanding and be misunderstood by future generations. It may cause more problems than it is now. If you don't do more thinking about it?"

After hearing this, Liu Bei pondered for a moment, then shook his head slowly.

"Of course there is a problem with being warlike, but we are not being warlike, but to gain more land for survival through war, not to fight for the sake of war. The two have completely different meanings. I don't think it can be simply applied. The words of the ancients.

Now that we know that the road ahead will not work, we should take a look at the unknown road. If we succeed in walking, everything will be fine. If we fail to walk, it will also give future generations a little more experience. Blindly follow the road walked by the predecessors. meaningless. "

After hearing this, Zheng Xuan had nothing to say.

He couldn't refute the concept put forward by Liu Bei. Similarly, he also knew that Liu Bei would ultimately decide on this matter.

That being the case, there's nothing wrong with following his wishes, isn't it?
Therefore, the content of this part is recorded according to what Liu Bei said, adding bricks and tiles to the application of Legalist thought in this period, and directly citing the case of King Wu of Zhou for them.

By the way, I mentioned Jiang Taigong and Zhou Gong, such ancient sages, to increase the reliability of this paragraph.

Next, Liu Bei also put forward his appreciation of Taoism's thought of following the rules and Mohism's art of ingenuity. Come out and whip the corpse together on three sides.

(End of this chapter)