New Shun 1730

It seems that Liu Yu wants to enrich the Kingdom of Korea, but in fact, he wants to enrich Dashun.

Some distances are inaccurate when looking at the scale map drawn by surveyors.

From the special scale map of bulk cargo freight, the distance from Pyongyang to Shanghai is actually closer than that from Hefei to Shanghai. Although Hefei is much closer from the spatial map.

This method of enriching the country is actually quite bloody. It is purely based on the reality that the nobles and scholars of the Kingdom of Korea have a large population and land, and take a method similar to that of Prussian or Russian serfs serving in factories to quickly complete the deformed industrial and commercial development.

No saintly monarch or a great master can save them. They can only rely on themselves to save them.

Just like the waves of salt workers' uprisings triggered by the salt policy reform, although from the perspective of productivity, Liu Yu defined the demands of these people as reactionary in productivity.

But Liu Yu is very supportive of their actions.

If it harms their own interests, just do it, why not?

If Liu Yu had defeated the thousands of new troops in one wave, rushed to Haizhou to destroy the salt field, and returned to the small-scale salt production model in Huainan, Liu Yu would have given a thumbs up. This is class struggle.

This kind of struggle is life and death. Even the uprising of tens of thousands of salt workers cannot be suppressed, and a million people cannot be forced to migrate to the overseas Guandong and Southeast Asia with extremely high mortality rates within a dozen years. What kind of capitalist buds are there?

The key is that the Joseon Kingdom is too weak now. From the reform of the maternal blood system of slaves, it can be inferred that the power of the Joseon Kingdom is completely broken, and it can't withstand a major reform or an uprising.

To describe it in a simple feudal society, it is the king's vassal's vassal, not the king's vassal; and the king's direct vassal ran to the king's vassal to be the vassal's vassal. Now the king wants to pull the vassal's vassal into his own direct vassal.

If nothing goes wrong, it will be a ghost.

It is simply because it is a vassal state of Dashun and is close to Dashun, so it is unlikely that a strong and powerful person will replace it as the King of Joseon.

Either, make trouble with the heir; or, party struggle; or, a large-scale peasant uprising; or, the royal family rebels and the king "has a stroke"; or, re-propose the theory of poisoning his brother's bastard.

In short, Dashun has many opportunities to enter the market - except for the court party struggles during the verbal stage, which is really not easy to enter the market - the rest can all enter the market legitimately.

The key is, after entering the market, how to ensure that the idealistic scholars think that the policies after Dashun are right, or even throwing people into coal mines is a benevolent policy?

If there are no ideals, and they are purely thinking about money, goods, wealth, and sex, then don't consider it.

Therefore, in order to "brainwash" Quan Zheshen, in Liu Yu's view, a crucial basic issue is to let them determine the most basic concept.

This concept is neither the magic modified benevolence and morality nor the heretical scriptures.

Rather, the simplest sentence is: there is enough food in the world. The world is big, and there is plenty of food in places you can't see.

Because the real elite class actually understands a very profound truth: if the people have no food to eat, they will rebel.

Of course, not many people understand this truth.

Liu Yu estimated that Quan Zheshen must understand it. Although he didn't know that the left wing was a retro-land reform faction after the left-right split of the Xinghu School, he was able to keenly smell the changes of the times and sneaked to Dashun to find a way to save the world. Such people must understand the truth that the people will rebel if they have no food to eat.

In fact, the truth that "there is actually enough food in the world" is precisely the first obstacle that prevents Quan Zheshen from accepting Liu Yu's fallacies.

Many common senses that are taken for granted in later generations are not common sense at this time.

It's not that there is a difference of a few hundred years, and there is any difference in IQ.

It's that the country of North Korea is closed. A person who grew up in the so-called three thousand miles of rivers and mountains, a person who has not lived in an era of abundant material and global trade, is really difficult to understand-if the people don't go to farm, they all work, what do they eat?

Even if he was a noble scholar, he was not the kind of slave who lived his whole life in a world of thirty miles around him.

But in terms of vision, at this time, he was really not as good as the lower-class people who were captured and taken to the Northeast or fled to Southeast Asia in Dashun.

How could they understand and explain the world if they didn't even know how big the world was?

Just as the introduction of astronomy into Korea made the Confucian scholars of Korea suspicious of Zhu Xi's Neo-Confucianism.

Now if you want Quan Zheshen to accept the idea that developing industry and commerce is for the benefit of the people, you have to let him know that the world is big and there are many places that produce grain. Mining coal, smelting iron, and growing cotton are not in conflict with eating grain.

Of course, the premise of this kind of deception is that Korea is on the Korean Peninsula.

Liu Yu couldn't use the same reasoning to go to Gansu, Shaanxi, etc. Because it was the same as saying nothing. No matter how much grain there was in Southeast Asia, it couldn't be transported to Gansu; but grain from other places could really be transported to Korea by sea.

If the first obstacle couldn't be broken, it would be impossible to deceive them to mine coal in the north and grow cotton in the south.

This seemingly insignificant sentence was actually reshaping Quan Zheshen's worldview.

Songsu region does not need Liu Yu to reshape the worldview.

Because at the end of the Ming Dynasty, many places in Songsu simply did not grow grain, but sold cloth and silk to buy food.

It’s like there’s no need to tell people in the Central Plains that planting in spring and harvesting in autumn can feed them. But if you go to those Indian tribes that chase buffaloes for a living and tell them that planting in spring and harvesting in autumn is the most efficient way to survive, they will definitely think it’s bullshit, right?

The current situation in Korea is that it has just recovered from the war of the past. Usury and private ownership of land have just begun to appear in rural areas. A unified national market has just appeared. The merchant class has only developed for a few years because of the system of “all taxes are converted into rice”.

It’s definitely easier for them to understand the economic part of “Zhou Li” than to read “The Wealth of Nations”. Even if they read the economic part of “Guan Zi”, they probably won’t be able to fully understand it. Most of them can only imagine what the light and heavy art is.

This is determined by the economic foundation.

Sometimes, what the world looks like in your eyes will determine many things.

Just like the two major factions of the Korean practical school in history.

Historically, the Xinghu School had never been to China in their lives, and they were politically unsuccessful. They spent most of their time in semi-exile in rural areas, witnessing the suffering of the countryside, so the reform focus of the Xinghu School was on restoration and land reform.

The founders of the Liberation and Welfare School had been to China as tribute envoys and had seen a bigger world. Although they were not too proud politically, they lived in the most economically developed metropolitan cities, so the reform focus of their school was industry and commerce.

But now, the situation is reversed.

The Xinghu School, a group of barefoot people, quietly ran to Songsu to see the prosperity of the world; the Liberation and Welfare School wore shoes and were still okay in the officialdom, so they could only take the regular route to the capital.

The economic foundation of Dashun Capital and Songsu was actually not smaller than that of the Xinghu School, which had been squatting in the rural areas of Gyeonggi Province in history, and the Liberation and Welfare School in the industrial and commercial developed areas of Seoul.

After all, the north is the core of Dashun's rule, and it is also the place with the greatest impact of the turbulent times and the least compromise of Dashun. There is a very large and stable small peasant economy there.

North China is certainly not within the scope of Songsu Capital's economic system now.

In order to make this point, Liu Yu still adopted the method of reading thousands of books and traveling thousands of miles.

…………

A few days later, Quan Zheshen, who looked haggard, was bidding farewell to Meng Songlu, or it could be said that Meng Songlu was bidding farewell to Quan Zheshen.

Meng Songlu raised the wine glass and said, "This time, Brother Lu'an is going to travel in Nanyang, and I will go to Honolulu in the Far East Ocean. I don't know if we can meet again in the future. You and I have known each other for a short time, but we are also compatible. Please drink this cup."

This farewell wine, Meng Songlu drank with great enthusiasm, and Quan Zheshen drank with mixed feelings.

Putting down the wine glass, Quan Zheshen said: "In the past, Mr. Mianzhuang said that the way to our country is in Songsu. But now, Duke Xingguo said that Songsu is not Songsu. Songsu is so big that it reaches Europe in the west and the Java Ocean in the south. Duke Xingguo said that what Mr. Mianzhuang said is correct, but he can't see the whole picture of Songsu clearly."

"It's just because you are in this mountain, you can't see the true face of Mount Lu."

"Duke Xingguo even said that the Kingdom of Korea is not like the Celestial Empire at all, but is a bit like the Kingdom of Lions and the Kingdom of Ceylon. It's nothing more than the nobles here are called the Yangban, and the Gaowei caste there; here are the white people, and there are the Saragama caste; there are cinnamon rubbed, and here sells ginseng..."

"Brother Meng, have you ever been to Ceylon and Gaolangbu?"

Meng Songlu couldn't respond to this.

If you say it's a compliment, it's definitely not.

If you say it's humiliating, it doesn't seem to be.

At least from what Meng Songlu knows, it seems that apart from growing rice, there is not much else to know.

But he roughly knew about the dispute between "Sinicization" and "local tradition" in Korea, and the dispute between "Buddhism" and "Confucianism".

Therefore, he did not know what Liu Yu meant by this question, and could not say anything, so he could only say: "I have never been there. However, I do not know the difference between the two. But what Xingguo Gong said about not knowing the true face of Mount Lu because he is in this mountain does make some sense."

"If you look carefully, if you only look at Shanghai, you will only feel strange and bizarre everywhere. But if you walk around northern Jiangsu and look at the cotton in northern Jiangsu, you will feel that those bizarre places can be seen thoroughly."

"I wonder what Xingguo Gong said to Brother Lu'an?"

Quan Zheshen smiled, shook his head and smiled bitterly: "They are all heretical words. People who say they love food have strange habits. Normal people will not love food, so they pile up food and accumulate food because they love food. Normal people just use food and eat food. When they are full, they will choose to sell the excess food."

Meng Songlu also laughed when he heard this. This is indeed the heresy of the enemy of Confucianism, the difference between love and use. The problems derived from this set of things are more troublesome.

For example, from the perspective of love and use, it is easy to conclude that when land has no investment attributes, if merchants do not love land but have a strange habit of collecting land and houses, they will not hoard land and houses.

Therefore, the way to prevent land mergers is to make land lose its asset investment and financial management attributes, and then it will lead to some terrible ownership issues... This set of things is too subversive, it is best not to use it, it is much more radical than their school's idea of ​​redeeming official land.

After laughing, Meng Songlu said: "Brother Lu An was convinced by this heresy?"

Quan Zheshen said helplessly: "I have to admit it. Hundreds of thousands of people in Shanghai don't grow food, but they are not hungry. Those who come from Southeast Asia and cultivate rice plantations do not love rice, so they hoard it out of love, just like people who love gold and stone collect antiques."

"What you see with your eyes, you have to believe."

"So Xingguo Gong said, let me travel around the world, go to Southeast Asia, and only go to Gaolangbu to see what Songsu looks like."

"You can't see the mountain in the mountain."

Meng Songlu smiled and said: "Westerners worship gods and believe in gods, so Xingguo Gong said that they worship money as gods, or worship commodities as gods."

"Zi Bu The words are all nonsense. Although the theory of love and use is heresy, if you look closely, it is similar to what Xingguo Gong said about worshipping money and worshipping commodities, and what money and commodities are, use and love. "

"I don't love rice, but I love money, because money gives people an illusion that gold and silver can be naturally exchanged for any commodity from the day they are born."

"In fact, the Celestial Empire has only used silver as currency for more than 200 years. Now it seems to have been like this since Pangu opened the sky, no wonder it is fascinating and can't let go. "

Speaking of this, Meng Songlu had to put forward his own opinion. Although this opinion is not very logical, it can be regarded as a piece of advice to Quan Zheshen.

"Brother Lu'an, when the previous dynasty was declining, many sages and scholars opposed silver as currency. I know that your teacher's teachings actually opposed silver as currency."

"In fact, our school also had many opinions on silver as currency before."

"But, there are some things...Westerners love gold and silver, Nanyang people love gold and silver, and Japanese people also love gold and silver...I am afraid that gold and silver as currency, or the circulation of currency, is difficult to avoid."

"The ancients said that there is a way of heaven and earth, if water takes down, and kites take up. It is difficult to succeed if you go against it."

"From the perspective of this moment, the Songsu reform and silver as currency will not be a big problem as long as it is properly controlled."

" Since it is inevitable, why not go with it and learn how to control it, instead of choosing to go back and not use it? "

"Xingguo Gong asked you to go to Nanyang and Ceylon to see the full picture of Songsu from a distance, and also talked about the difference between loving and using rice. I think it is also well-intentioned. "

"Indeed, people who are full do not like rice. If someone loves rice itself, it is really as Xingguo Gong said, it is a quirk, not an ordinary person. "

"People may love gold and silver. I know that Korea does not produce gold and silver. But, Songsu, does it produce gold and silver?"

"I think the solution Xingguo Gong gave you must be to develop industry and commerce, right?"

The logic of Meng Songlu's words is actually a bit problematic. Westerners, Nanyang people, and even Fuso people and Dongying people all use gold and silver, and it cannot be concluded that gold and silver are definitely right as currency.

He only talked about the appearance, and persuaded Quan Zheshen to abandon the extremely retro and conservative idea of ​​abandoning currency with his superficial understanding.

After all, many great Confucian scholars and thinkers in the Shunxing era, facing the chaos at the end of the Ming Dynasty, have proposed the idea of ​​abandoning gold and silver currency, re-levying physical taxes, and reducing the original color.

Meng Songlu has experienced it, and has also experienced the reforms of Songsu, and has witnessed that the fundamental concerns of those ancient Confucian scholars have been solved little by little by Liu Yu.

So he thinks that it may be right to replace physical transactions with currency.

And he just simply thinks that since the Joseon Kingdom has no gold and silver and does not understand currency, why not just use the currency of Dashun?

Since it is inevitable, why bother yourself?

In the end, he said that Songsu does not produce gold and silver, but it does not prevent Songsu from buying goods from all over the world.

So, since Liu Yu told him that grain can be used as a commodity, it is obvious that Liu Yu has also guessed that he is advocating the development of industry and commerce and exchange in Quan Zheshen.

Songsu has already experienced it, and it was carried out in the most radical way of completely abolishing the grain tax and changing to currency tax.

People who have experienced all this can roughly guess what is being talked about behind the talk about grain.

Quan Zheshen only said: "Brother Meng's guess is correct. But the Duke of Xingguo didn't elaborate."

"He said that I don't understand Songsu yet, so it's useless to tell him. I need to travel to Nanyang and other places to understand what Songsu, commodities, trade, food, money... these things mean, so that I can explain clearly what the policy of enriching the people of Korea should be."

"But from what the Duke said, he didn't seem to agree that equal distribution of land is the most benevolent policy in the world. Instead, he made a metaphor, saying that equal distribution of land is more like a bridge, and the most benevolent policy in the world is on the other side of the bridge, but this river is the Ruoshui River, and if you fall into it, you will die, and your body will not be left."

"If you want to implement the most benevolent policy in the world, you must cross this bridge. And equal distribution of land is just this bridge, but not the other side of the bridge."

This metaphor naturally confused Quan Zheshen to the extreme.

But Meng Songlu laughed after hearing this and said, "In fact, this is the biggest disagreement between our school and the Duke of Xingguo."

"Mr. Shugu said: Scholars, merchants, and workers cannot accommodate people without land, so it is necessary to optimize the method of equal distribution of land."

"Duke Xingguo has always felt that scholars, merchants, and workers can accommodate people without land, but the reform in Jiangsu is too harmful to the people, so equal distribution of land is necessary as a transition."

"He implemented the equal distribution of land in Funing and the Qingmiao loan, but did not prohibit land annexation."

"But whether he is right or not, I think he is not."

"If you use oxen and horses to plow, use plows and grain machines, and use dragon carts for irrigation, the limit of a small farmer is 200 acres."

"A family of five is one household. There are 1.2 billion acres of farmland in the world. If we divide it, there are only 30 to 50 million farmers in the world."

"Just think about it. How can industry and commerce accommodate 200 million people? This is absolutely impossible. Therefore, Duke Xingguo must be wrong."

"Even if the practical science has developed rapidly in recent years and there are indeed many strange skills, it is impossible to be as Duke Xingguo said."

"However, it is not wrong to develop industry and commerce. However, equal distribution of land is still the most benevolent policy in the world. This is the end point and the other side. It is definitely not the bridge of weak water mentioned by Duke Xingguo."

Speaking of this, Meng Songlu had another sentence in his mind, which he did not say.

I thought that in the Songsu reform in recent years, I don't know how many people were forced to go to Kanto and Nanyang to cultivate the land there. Your country of Korea does not have such a place. If you completely follow the Jiangsu policy, I am afraid there will be chaos.

Duke Xingguo is not very fond of killing because he can force people to move far to the north and south. If you copy them, and you are unable to migrate, and have no place to migrate to, won't blood flow like a river?

Moreover, even if there are investors willing to hire, with the methods used by the Duke of Xingguo, they will be forced to hire people from Henan and Shandong. How can they allow investors to hire you?

I'm afraid this will be difficult.