New Shun 1730

This is not a serious statement.

There are many people who are more outrageous than what they say, and Dashun really doesn't care, because it's all bullshit, why bother?

Moreover, this is indeed the political correctness of Confucianism. Although most Confucian scholars oppose the equal distribution of land, they cannot directly say they oppose it, and even have to express their support verbally.

However, Meng Tiezhu's ridicule this time really has no effect.

The ridicule just now was felt by Meng Songlu himself, as if it was really unrealistic. How can we expect to take the initiative to equalize land?

There is obviously the great righteousness of the people's permanent property, but we still have to do other things that are completely minor righteousness. Then expecting to directly equalize land with the great righteousness of the people's permanent property is of course bullshit.

Moreover, such a scene in Funing is indeed comparable to the farce of Yanshenggong shaving his head and submitting a petition. He did not even dare to admit that the people's permanent property was the first benevolent policy, but claimed that the holy dynasty governed the country with Confucianism.

It is extremely ridiculous, and it is normal to be embarrassed.

But now, Meng Tiezhu thought that his most sarcastic ridicule was not a ridicule to Meng Songlu.

This was clearly affirmation.

Because the three views of the two were completely separated at this time.

This is like many years ago, people like Liu Yu went to mock others in a yin and yang way: You like bound feet, you are a pervert.

Others are not only not angry, but also very happy, saying that it is right, it is not like you, who actually thinks that natural feet are beautiful, you are a pervert.

Meng Tiezhu sarcastically said, you think that the strict four-class system is more reactionary and more restrictive than the policies of the previous dynasty, and this is the final solution you can come up with?

Meng Songlu thought, yes, this solution is so good, it is beautiful to control the people's permanent property, suppress the powerful, and each keep their own place.

Let's not talk about the differences in the development of industry and commerce. The problem caused by the three views of the two on this issue is very serious.

In fact, at this point, it is impossible for the two sides to communicate at all.

If they continue to talk, they will definitely fight.

Since no one can convince the other verbally, they can only use fists.

Meng Tiezhu looked at the musket on Meng Songlu's waist and thought to himself, "A real man won't suffer a loss in front of him, so I won't argue with you."

So he clasped his fists and said, "So, if we are on different paths, we can't make plans together. Let's go our separate ways tomorrow and never meet again in the future. Let's stop here today. I really have nothing to talk about with you."

Meng Songlu also nodded and returned the greeting. He always felt that there were some things he hadn't finished saying, but he didn't know what to say, so he could only return to the corner in a huff.

The businessman on the side listened to the arguments of both sides throughout the whole process, and thought about who he should support?

After thinking for a long time, he just thought about what the group of new students should do, but he didn't say it. But he definitely didn't support that scholar.

However, it seems that the group of new students think differently from him.

The businessman shook his head secretly, thinking, damn it, why can't I stand up and say that it's right to have money and land, cheating is a skill, and usury is natural?

I guess if I say what's in my heart, both sides will hit me. Since I don't want to be hit by both sides, I can only choose one side.

I can only say, is it based on the taste? Or the bitter salt of the nitrate base used to scrape the toilet? Anyway, I can only follow one, I don't have the ability to get involved in all this, let them fight, and then I will follow one side.

The businessman thought simply, but he didn't realize that in the specific practice before his eyes, the new school and the ancient Confucian school had a huge difference that was almost unbridgeable and completely severed.

For example, the Funing incident.

Both sides believed that the land should be distributed equally.

But the two sides had huge differences on what to do after the land was distributed equally and how to distribute it.

According to what Meng Songlu learned, Funing's current land distribution method is wrong.

No matter whether what Liu Yu did was dirty, cruel, or malicious.

In short, it was done, so let's not say anything.

What happened after it was done?

After it was done, Liu Yu was going to move on.

He wanted to give the land to the people equally, but still allow the people to buy and sell.

The purpose was to make the people bankrupt again within 30 years.

Let all these bankrupt people "voluntarily" go to factories to work, complete the land annexation without triggering a huge uprising of refugees, and at the same time raise the low price and lower the land yield.

He wanted to go out to make bloody accumulation, go out to find markets, and expand reproduction.

Go to India, go to Europe.

Therefore, what happened in Funing was purely for the emperor to see and amuse the emperor. He didn't care at all, and didn't think it was a big deal.

In Liu Yu's view, equal distribution of land was just a means and a transition.

The ultimate goal was to complete the annexation.

And the idea of ​​the ancient Confucian school was that equal distribution of land was the ultimate goal, and after this ultimate goal was achieved, the society would solidify.

Confucianism was born in an era when industry and commerce were not developed.

It grew up in an era when industry and commerce were not developed.

Therefore, its underlying structure was destined to be incompatible with the era of developed industry and commerce.

Yan, Li and others could not solve the practical problems of the growing industry and commerce, and they gave some fantasies that were more ridiculous than fantasies.

[If you are willing to offer to the government, you will be rewarded with a title and salary. If you are willing to sell to the government, you will be rewarded with funds...]

Let's not talk about why people are willing to offer.

So titles and salaries and fundraising are free, right?

Just like the Yan-Li school wrote a letter hoping to carry out separate education and school reform because of the imperial examination storm.

Let’s not talk about whether the court wants to do it or not, just say if they want to do it, where will the money come from?

All their structures are based on the past, based on the foundation that “industry and commerce cannot accommodate too many people”.

If the foundation is wrong, no matter how much you imagine, it’s all nonsense.

No matter how much you “take it out of context” and say that they value industry and commerce, it’s useless.

Meng Tiezhu’s family was born in poverty, and this set of ancient Confucian ideas of equal distribution of land should be very attractive to him.

But the problem is that he has learned arithmetic, and a little calculation will show that one man has one hundred acres of land is pure nonsense. If one man cannot have one hundred acres of land, then the restriction of “self-cultivating farmers are farmers, and they can’t be scholars, merchants, or workers” in exchange for it is completely uneconomical.

Because he has learned knowledge, he has the hope and possibility of climbing up.

His previous ridicule and dissatisfaction came from the fact that he felt that he was a scholar and seemed to be a little superior, but the court didn’t recognize him at all.

And since he could win over the others and enter a technical college by studying, he certainly hoped to live in a world that was a little fairer but allowed the strong to eat the weak.

Historically, the French Jacobins carried out land reform. Because of the "anti-feudal" equal inheritance law, all children had inheritance rights, which made farmers afraid of falling into the social class and dared not have children.

British people went to work in factories and dreamed of earning enough for a boat ticket and sailing across the ocean to America or Australia to become farmers.

In that case, the identity of farmers was still very attractive.

Even if Dashun directly implemented equal land distribution now, with that little land, were farmers qualified to worry about falling into the social class?

With three mu of land per capita, were farmers qualified to worry about falling into the social class because of equal land distribution and the equal inheritance law?

Where to slide?

The textbooks that Meng Tiezhu studied described a future for him, a future that he believed in as firmly as he believed that Africans were black even though he had never been to Africa.

That future relied on industry and commerce.

People outside the new school read those books and felt that they might be similar to "Journey to the West" and were myths. But they don't think it's a myth, but rather a hope.

There are no lofty ideals or beliefs in the world for all.

There is only a promise that they will "leap up the class".

Is it to be a farmer with three mu of land per capita?

Or to be a skilled worker who can earn several taels of silver every month?

For these people who are learning new things, in this future blueprint, they are different from the people who work in factories.

It's just to cultivate a group of grassroots talents during the transition period of Dashun, to ensure that the reclamation companies that enclose land, the new industries that use steam engines, and other factories that require a little bit of technical content can develop.

It's to make these people, not for Dashun, not for the world, and not for everyone, but just for themselves.

Liu Yu painted a beautiful future for these people that can leap up.

Then he turned around and used the emperor and Confucian scholars to give them a desperate shackles-you are not serious scholars.

Now, of course, it's beautiful, but there are big problems.

Full of hope. At worst, they can still be a clerk in the imperial court, earning two taels of silver a month plus food salary.

Moreover, industry and commerce are constantly developing. Whether they work as clerks in trading companies, technicians in reclamation companies, or learn to repair steam engines, or become officers in the army, Dashun is still in its rising period and is still a long way from the intense transformation period.

Once they reach the crossroads, the awkward identities of these people will be very interesting.

This crossroads.

It can be that the imperial court wants to curb industry and commerce subjectively.

It can also be that objectively, the development of industry and commerce has reached a bottleneck due to many problems of Dashun, such as land rent, and the domestic areas that are not affected by the new era must also be involved in this system.

No matter what, these people must make a choice.

Because Liu Yu can ensure one thing, the Dashun imperial court cannot offer so many official positions to buy these people. It is already crowded enough. No matter how fiercely the good family children and the imperial examination scholars fight, they will unite when facing a third party.

This extremely awkward identity also makes the positions of these people very interesting.

Liu Yu does not want a bunch of purely reactionary utopian societies influenced by the Confucian retro-style.

Compared to this bunch of reactionary people who always want to stuff everything into the past framework, Liu Yu hopes to cultivate a group of "capitalist" scholars.

The equal distribution of land with the logic of capitalism is completely different from the equal distribution of land with reactionary fantasy.

And no matter how much you study Confucianism, no matter how much you change it, you can never be a capitalist, at most you can be a utopian society.

In short, the current equal distribution of land is for better annexation in the future.

There is no other way.

If you don't want to be passively involved in the capitalist system by the strong ships and guns outside, you can only take the initiative to be capitalist.

The best way not to be passively involved is to take the initiative to be involved.

However, if you want to take the initiative to be capitalist... the biggest enemy is precisely the most gentle fantasy in Confucianism.

This is not to say that the ideological confinement of Neo-Confucianism, but the good fantasy of returning to the origin after breaking Neo-Confucianism - to establish a permanent property system for the people.

In the simplest terms, how can Confucianism, which advocates the rule of the people and the constant production of property, face the inevitable impact of Southern Jiangsu on the surrounding small peasant economy and the widespread bankruptcy of rural areas in the future?

If it comes from outside, it will have to sail thousands of miles around the Cape of Good Hope. Southern Jiangsu will come directly nearby in the future, and the drug will be more effective.

In other words, Liu Yu has been suppressing it, and he has been suppressing it hard. If he hadn't been suppressing it, the steam engine would have been developed, and there would have been no long journey of 80,000 miles on the sea, and something big would have happened long ago.

But no matter how much it is delayed, this big thing will happen sooner or later. At the fork in the road, different people will choose different paths to go down.