New Shun 1730

If this idea of ​​not making a small fight but creating a big rebellion is spoken out, it would simply be written on his face as a big traitor.

He didn't want to write these four words on his face, so this idea could not be said at all.

The East and the West shine together, the colonies are so big, and the world market is so big.

If the second industrial revolution can happen at the same time in Asia, Europe and America, and the two major industrial bodies rise in the East and the West at the same time, the huge productivity will surge, and the relative overproduction will explode, destroying the opportunity of sucking the blood of the later ones, and everyone will roll up.

The general crisis of capitalism can break out during the second industrial revolution.

As for Yu Dashun, it can only be said that the sprouts don't know what to do if they want to succeed.

If they want to succeed, they would rather make less money and increase costs, and they must fight hard outside, and they can't focus on the domestic situation.

The pain of industrialization is the kind of severe pain that landlords can't survive under the impact of foreign goods, and they are generally bankrupt and become bad gentry.

The kind of pain that makes you want to die.

But there is a saying that if you can't afford to provoke, can't you hide?

You said you can't beat the gentry landlords and small farmers, but can't you beat the foreigners, the Indian states and the Nanyang chieftains?

Is it the million-strong uprising army of Li Zicheng and Liu Zongmin that is scary?

Or is it the Indian states of the British East India Company that are scary?

They have no idea which one they can afford to provoke and which one they can't afford to provoke.

They don't know, so Liu Yu has to restrain them and force them not to provoke those who can't be provoked: with this small body, they will be beaten to the head in two hits, and all of them will be hung with street lights.

In recent years, the construction of Songjiang Port has been good. The template for street lamp construction has been learned from the Netherlands. In addition, the new urban area can be planned and constructed. Anyway, the street lamps have been prepared early.

Now Liu Yu really doesn't have much to do.

The purpose of the British enclosure movement is not to enclose land, but two purposes: one is to raise sheep and rub wool; the other is to create a large number of cheap labor.

The purpose of Dashun enclosure is not to enclose land, but to grow cotton and rub cotton. As for enclosing a group of cheap labor, it is better not to do so. This thing can easily cost hundreds of thousands or millions of dollars. The British enclosure law requires that landless farmers must work in factories when entering the city, otherwise their ears will be cut off and they are not allowed to think about becoming farmers or digging the land for cultivation. For the refugees of the Dashun disaster, they are provided with food and money for work. Is there such a good thing?

Cotton, especially Mexican long-staple cotton, is strangely suitable for slightly saline-alkali land, so-called "no salt, no cotton".

There is really no better place except the good place in northern Jiangsu left by the previous Ming Dynasty where people are living in poverty. Moreover, it is so close to southern Jiangsu, and water and sea transportation are well developed. It is simply a perfect raw material production area and factory matching.

Even changing to long-staple cotton that can match future mechanical textiles is difficult. If it were not for this national destiny, it would be extremely difficult. Every step is really like walking on thin ice, hanging by a thread.

Every step was too bizarre. Liu Yu looked at Lin Min and thought that yesterday's fellow travelers might have a complete break and disagreement one day.

They were fellow travelers one second ago, and mortal enemies the next moment. Who knows how much more will happen in the future.

…………

While Liu Yu was still on his way back to Beijing, the capital was basically very quiet about the reform.

After the emperor clearly divided the boundaries of the reform, although there were various impeachment memorials every day, both the emperor and the people who wrote the memorials understood that this was just a daily routine.

There must be impeachment.

Whether it is done or not is another matter.

Or Xuzhou Prefecture forced the establishment of a permanent land tenancy contract to reduce the cost of well salt development, or the Huaibei salt reform caused many salt households to go bankrupt and become propertyless and impoverished, or some personal injuries and deaths caused by compensation for enclosure in northern Jiangsu reclamation...

In any case, the impeachment process must be followed.

However, since it has become a daily routine, it does not make much sense for the time being.

On the contrary, another major event fell on the court of the capital city. This Confucian circle with the highest academic level in the world at that time, selected through the imperial examination, had to start building ideology after the change of the reign.

Yongjia and Yongkang learning, which were produced in a special era, are somewhat overbearing learning, and are learning that attempts to develop industry and commerce, regain the homeland and recover the sixteen states of Yanyun.

In other words, it is useful in times of crisis.

However, the current Dashun is in a prosperous era that seems to be raging. After the military reform, both the army and the navy have the strength to fight against the rest of the world's powers.

This is not difficult in itself.

Before the Crimean War, it can be said that the use of steam engines did not bring about revolutionary changes in the military.

Tsarist Russia relied on handicraft craftsmen to rub muskets and cannons, and with its own size, it still rubbed out the body of European gendarmes and European road rollers.

With the size of Dashun, there is no problem at all in rubbing the body of a road roller in the era of muzzle-loading guns from a purely technical perspective.

But as Liu Yu had discussed with those people before, the so-called "despair of the luxurious and prosperous times" is the biggest problem for Confucian scholars.

For Liu Yu, it is not. Because he is not full of hope for this ancient knowledge at all. Since there is no hope, there is no despair.

But for Confucianism, this problem is very serious.

The basis of the ideological construction here is blood, family, country, society, and the world.

Before Liu Yu sent a fleet to visit Sweden and the British fleet was replenished in Guangzhou to attack the Philippines.

The country, the society, and the world are basically the same concept.

Confucianism is universal, cosmopolitan, and eternal, or in other words, it is a kind of knowledge that thinks it is universal.

Because before that, the world and the world were not far from the scope of the Kyushu circle.

But after Liu Yu sent a fleet to visit Sweden and the British fleet replenished in Guangzhou to attack the Philippines.

The country, the country, and the world are no longer basically the same.

The world and the earth are the concept of the world in the geographical scope.

The Dashun changed the era name to Weixin, and different people saw different meanings.

For the top Confucian masters in the world, this change of era name meant that they had to introduce a reasonable ideology.

Facing the development of Europe, the increase in exchanges, the invasion of religions, etc., many problems including the Dashun ban on religion, because of the change of foundation, the meaning is different.

The Qing Dynasty banned religion, which was to close the door and continue to be the emperor.

The Dashun banned religion, which was to open the door and want to continue to mix in the world circle, and introduced measures to fight a religious self-defense war to prepare for going out in the future.

This is not something that can be determined simply by talking, but the fact is that Dashun sent a large delegation to visit Europe almost at the same time as banning religion.

And going to Southeast Asia was very subjective and took the initiative to take advantage of the War of the Austrian Succession, and participated in the peace conference after the war.

Although it was basically a soy sauce, and the "League of Princes" did not even get a leading position, but the Duke of Qi could indeed say in the future: I was sitting there when the Treaty of Aachen was signed.

Because there are oil paintings.

This kind of difference is extended to the time when Dashun changed the era name, and the fiscal revenue from the internal treasury and maritime trade could compete with the salt tax and even part of the mu tax, and began to actively participate in world trade, the problem facing the top Confucian masters of Dashun was very serious.

Is Confucianism eternal, universal, and applicable to the world?

Is Confucianism local, applicable to the Chinese cultural circle, and on an equal footing with other knowledge?

Is Confucianism knowledge that is only applicable to special regions and special societies?

Confucianism is a world-wide, universally applicable knowledge that does not need to consider the particularities of regional society?

If you think clearly about what this means to Confucianism, you will understand what "despair under the prosperous times" means. Of course, you will understand why Liu Yu was not desperate at all.

You will also understand why the change of the reign of Emperor Dashun to Weixin is such a big thing, why the Lianghuai salt reform and the reclamation of wasteland in northern Jiangsu can only be regarded as daily nonsense, but not the real crisis of Confucianism.

If the real Confucian masters who came from the imperial examination system cannot even see this crisis, I am afraid that they will never stand out from the imperial examination.

Although it seems to sound like empty talk and nonsense again.

In fact, for Confucianism, it is really not.

On the contrary, at this time, for Confucianism, this is a very, very big, big thing.

Because now Dashun is in the "prosperous times", it is neither the danger of the end of the Ming Dynasty, nor the urgency of saving the nation that was originally smashed open by outsiders in history.

The despair and sense of crisis under the prosperous times are a kind of ideological crisis derived from luxury and power.

It is also a kind of helplessness of the opposition between ideals and reality, which are very strong but not so strong in a prosperous era.

With the spread of articles introduced by Western National Geographic in Dashun, these Confucian masters who specialize in superstructure gradually discovered that it is like the Spring and Autumn Period and the Warring States Period.

During the Spring and Autumn Period and the Warring States Period, Confucianism declined. After the great unification, it gradually gained strength. This era of great contention is a crisis in itself.

As long as Dashun does not close its doors, but continues to pursue the hegemony route and engage in fierce confrontation, it will give more opportunities to those who enrich the country and strengthen the army. And the relationship between the enriching country and strengthening the army during the Spring and Autumn Period and the Warring States Period and Confucianism... is generally not very good.

Another crisis is the status of Confucianism itself as a sacred school. The smaller and more closed the world is, the higher the status of this sacred school is; the more open and more exchanges there are, the greater the crisis of the status of the sacred school is.

Especially with the ban on missionaries in Christianity, since Christianity believes that its own set of ideas is universally applicable and that the world is the entire earth; if Confucianism wants to fight against it, it must also believe that its own set of ideas is universally applicable and that the world is the entire earth.

In their view, the first major thing after the change of era is to construct a reasonable and explainable ideology, and Dashun will continue to go out without closing the door, and Confucianism is the law of the ages and the sacred learning that is universally applicable to the entire world.

Rather than something that is local, regional, partial, applicable to a specific society, and cannot be used in Europe.

This is not morality. Morality such as loving parents, loving family, and being loyal to the emperor.

If it is just morality, then Confucianism will directly declare that loving parents is a Confucian exclusive concept, and whoever loves parents is a Confucian scholar, and declare their victory, and that's it, that's simple.

Instead, it is a whole set of political, national construction, legal, including international law, moral, right and wrong standards, and explainable systems, which are composed of courtesy, benevolence, righteousness, loyalty and filial piety, family, blood relationship, and moral principles.

And this system must be universally applicable in the world.

And it can guide the operation of the world.

This is not arrogance, but the most basic thing. Even for religions like Christianity, which missionary would think that this crap is only applicable in Europe and cannot be used by the world at all?

To put it simply.

Along with the critical reflection on Neo-Confucianism in the Song and Ming Dynasties that began in the late Ming Dynasty, the trend of thinking of not talking about doctrines but focusing on practical matters directly led to the Western theory of prosperity advocated by Liu Yu in order to encourage the emerging classes of Dashun to expand to the outside world. Here, there is a difference. meaning.

The purpose of the theory of Western prosperity advocated by Liu Yu is simply Sima Zhao's. He is clearly advocating that as long as he fights and opens the door, he can sell more tea, silk and cotton, and they have a lot of silver.

But under the trend of thinking on the Dashun side, people should not talk about moral principles. This kind of advocacy has already caused the crisis of Confucianism. Since we can’t just talk nonsense and focus on the facts, how can we explain that the prosperity of the West is caused by the true practice of Confucianism?

In the past, there was really no need to explain. The surrounding Yi and Di people were all considered poor.

Regardless of whether it is Mongolia, Southeast Asia, etc., they are really poor people, so there is no need to explain. It can be naturally concluded that the prosperity of the Central Plains is due to the use of Confucianism.

I can't explain it now.

Learning from the foreigners and developing skills to control the foreigners is a kind of decaying and pessimistic defense.

It has already been tacitly acknowledged that Confucianism is not universal or universal, and it is a defense that separates the concepts of world and country.

In other words, Zhu Xia has its own national conditions here, and Confucianism is very applicable here, but may not be applicable elsewhere. But their technology can be used. As long as we use the technology, we will also become stronger.

But now, Dashun is an offensive posture, an attack in the prosperous times.

We must not acquiesce that Confucianism is not universal but regional.

It is necessary to come up with a complete system and draw a conclusion: that is, the prosperity of the West is not because they do not use Confucianism, but precisely because they use Confucianism at their core. You don’t know, let me tell you.

It is not difficult to foresee that in future generations there may be speeches such as the British parliamentary system, which is actually a system of three generations of governance; the constituency system, which is a variant of the old school political debate; benevolence and socialism; Mencius and democracy, etc. This in itself was a sign of complete defeat. It was clearly Ah Q telling Mr. Zhao that his surname was also Zhao.

But now, for Confucian scholars, they are not completely convinced, and they dare not fight, but are trying their best to rely on the so-called universal things of later generations.

Because Confucian scholars feel that their own set of things is universal.

Talk about it more seriously.

Duke Qi visited Europe, participated in the peace conference after the War of Austrian Succession, resolved the Nanyang dispute between the Netherlands and China, established an armed neutrality alliance, proposed an anti-piracy and anti-privateer convention, etc.

Is this a good thing?

Or is it a bad thing?

Is it inappropriate to leave a good emperor alone and become a prince?

Even if it is the Five Hegemons Alliance, it is not even a dominant overlord. Is it a shame?

Ignoring the concept of "kingdom and territory" in the world, what kind of international law treaty must be signed to make people recognize the control of Nanyang?

Even if we don't talk about this and just talk about practical matters, anyway, the emperors and kings of various countries have been recognized before, and the world system has been loosened.

So, is international law “ritual”?

On what basis will future international law be formulated?

Since there is no Emperor of Zhou, should Confucianism come up with an ideological explanation of the Five Hegemons’ etiquette system?

If future international laws, convention laws, etc. conflict with Confucian ethics, will they be recognized?

If admitted, does it mean that Confucianism is not universally applicable?

Is Confucianism on a higher level than the laws of all nations, international conventions, universal cognition and the like?

If you do not admit it, or in other words, if you want to make it consistent with Confucian interpretation, do you need to develop an ideology that can regard the world as a new world view and ensure that future international law, human rights, and the concept of sovereignty can be consistent with Comprehensive understanding of Confucianism?

This is not a question of developing industry and commerce and technological progress. If you just want to learn technology, you only need to close the door and add your own skills to the world. Just practice hard at home and learn from others.

This is the expansion of the world view. With Dashun taking the initiative, things such as "world", "international law" and "Westphalian system" are no longer being shaped and forced by Dashun. Approval, but the necessity to actively participate in the formulation and completion.

The original history was that a group of people studied it, came up with a rule, and then came here and beat them wildly. While beating them, they asked: Do you recognize it? Do you recognize it or not? The one who was beaten pinched his nose to admit it, but after admitting it, he worked hard and became the protector of this rule.

In current history, the rules of the world have not yet been truly determined. Dashun also came here and told us about this rule. Let's sit down and study it together. Let's make a rule together. This rule must conform to both your traditional understanding and ours.

Active integration and full passive acceptance are naturally a completely different mentality and two completely different situations.

Even a poor scholar like Hong Xiuquan, after he became successful, knew that he had to study the Council of Nicaea, use a set of Arian things to criticize the missionaries, and ask them what the hell they knew about the Trinity?

Today's top Confucian talents who came from the Dashun Imperial Examination naturally understand the fact that the universal adaptability of Confucianism is threatened after the concept of Tianxia is expanded.

Whether it can be done is another matter, but if the scholar-officials don't even have this bit of brains, then the scholar-bureaucrats are really hopeless. Obviously, if they don't do it, they will soon be defeated by a bunch of prominent scholars and decline again.

The change in the concept of the world and the emergence of a wealthy and powerful "new barbarian tribe with its own set of theories to explain the world" is a major crisis for Confucianism.