New Shun 1730

Indeed, when Quan Zheshen read this essay for the first time, the sentence that came to his mind was Mencius's sentence "Dogs and pigs eat human food without knowing how to be careful, and there are starving corpses on the road without knowing how to open them."

He didn't even need to read more books to check where Dashun suffered disasters last year.

Because he saw a dead body when he went out yesterday.

There are corpses of people who died of freezing and starvation in the most prosperous places in the world. Is it necessary to think about whether there are people who starved to death elsewhere?

This book "Su Food Debate" starts from a very small point and introduces a series of new foods that have emerged in recent years due to trade, or because of the capitalist system that has emerged due to the budding of capitalism in Dashun.

The textual research on Shengjianbao is self-evident.

The tradition of eating poultry eggs is not necessary to mention because of the tradition of Gaoyou duck eggs.

However, the impact of cotton planting in northern Jiangsu on food due to the outbreak of the industrial revolution in southern Jiangsu cannot be ignored.

After the enclosure, in order to maintain soil fertility, increase profits, ensure cotton production profits, and the wool yarn needed by the cotton textile industry in southern Jiangsu to smuggle to Europe, northern Jiangsu became the most developed area in animal husbandry and breeding in the Central Plains.

No one else.

Bean cakes worth eight coins of silver per stone and relatively surplus corn and sorghum are the basis of breeding and animal husbandry.

Animal husbandry and breeding are the basis of meat.

Urban citizens pursue high-fat and high-calorie foods; the canal was abandoned, and the meat-eating methods originally used for canal workers on the canal trade route also flowed to the port; the demand for cashmere yarn led to the development of sheep farming in northern Jiangsu, which also made mutton gradually become a "traditional" food in southern Jiangsu.

Just like smoked chicken in later generations, it went from the canal to the railway, so wherever there is a railway intersection, there must be famous smoked and roasted chicken.

The economic system involved in the industrial revolution and the embryonic capitalism brought more than just chimneys emitting black smoke.

Instead, even in the smallest places such as food, clothing, housing and transportation, they quietly changed the local "traditions" of thousands of years, and then turned them into so-called "traditions" and inherited them.

Of course, these things are still relatively "simple" after all.

The reason why this book was recommended by Meng Songlu and even praised as the most powerful book since Gu Tinglin opened the origin of textual research is due to his sentence "Food debate, time changes!"

Dai Zhen had political ambitions.

Originally, Wang Guowei's evaluation of Dai Zhen was very clear in history.

"Dai Zhen wanted to replace Zhu Xi's position."

Including his contemporary Qian Daxin, he also said similar questions. The general idea is that, Xiao Dai, your level of astronomy, mathematics, textual research, and history is very high. But, your level of Neo-Confucianism, righteousness, etc. is actually a bit... So, you'd better not think about making a big news and directly criticize Cheng Zhu, because everyone has their own expertise.

You are good at that thing, and you go to the home ground of those who study righteousness, nature, mind and Taoism. Isn't that just asking for trouble? You study mathematics, astronomy and history, and you go to debate with those who are professional in the classics. Can you stand up?

In history, Yao Nai once named four people, and his evaluation was extremely fierce.

Their life was not like Cheng Zhu, but they wanted to compete with Cheng Zhu for fame, so how could they not be hated by heaven. Therefore, Mao Dake, Li Gangzhu, Cheng Mianzhuang, and Dai Dongyuan were all [destroyed and his descendants were extinct], which can hardly be considered accidental.

It is normal for scholars to fight, schools to fight, and ideas to clash.

But using the word "destroyed and his descendants" can be regarded as the most vicious curse in the tradition of emphasizing the continuation of offspring.

Li Xian.

Cheng Tingzuo.

Dai Zhen.

All of them are on the list, and they are hated so much that people hope that they will have no descendants. Fortunately, Yan Yuan had never been to Jiangnan, unlike his disciple Li Xian who went there in the later period, otherwise Mao Qiling's position would have been replaced by Yan Yuan.

Although Quan Zheshen did not know Dai Zhen at all, and did not really know some of the situations and ideological disputes in Dashun.

However, as Meng Songlu pointed out the metaphor of Quan Zheshen's identity.

The novel "History of Flowers" in your country is about the story of the kingdom of flowers, the struggles of peonies, peony, chrysanthemum, osmanthus, etc., but you know what it actually writes about and what it alludes to. Not only do you know it, this is a Chinese novel itself. When it was passed to Dashun, any scholar in Dashun knew what it was about after reading it.

This is the same cultural circle.

And this "Food Debate" is the same reason, in fact, "Time Change".

It has academic "ambitions".

It can even be regarded as wanting to "establish a school of thought".

The ideological enlightenment in the same cultural circle is basically similar.

For example, Song and Ming Neo-Confucianism was initially intended to counter Buddhism and improve the world view and cosmology.

This left many "breaking points".

These breaking points are in the cosmology and world view.

For the Joseon Dynasty, the starting point of its ideological enlightenment was astronomy and geography.

Astronomy, geography, heliocentrism and other things were introduced to Joseon.

Then, thinking about the concept of "China" and the four barbarians began, and the belief in Zhu Xi's philosophy began to waver.

Of course, Quan Zheshen experienced these personally. Although these were privately circulated ideas, as a person who was believed by An Dingfu to be a radical behavior that would inevitably destroy the Xinghu School, he was naturally exposed to such radical ideas early on.

Historically, Dai Zhen's attack on Zhu Xi's Neo-Confucianism also started from astronomy, world view, and cosmology.

This is the famous debate between the "left-hand theory" and the "right-hand theory" in history.

The theory of Song Confucianism is that "the sky is the father and the sun is the son, so the sky rotates to the left and the sun moves to the right."

Basically, astronomy is to cooperate with ethics.

Zhu Xi's explanation is similar, the reason is that "the sky moves vigorously, and this thing rotates very fast."

That is to say, because the sky moves vigorously, the sky must rotate the fastest. Why? Because the sky moves vigorously.

Because the sky moves vigorously, the sun can only move second. The moon is bigger than the sun, so it moves slower.

It should be said that after the Song Dynasty, the level of astronomy directly regressed to before the Western Han Dynasty.

So much so that in the Yuan Dynasty, the imperial examination also specifically raised this question.

It is said that since Zhang Zai proposed the left-hand theory and Zhu Xi wrote a book, it became the mainstream. But this statement is completely different from the statement in the Han and Tang Dynasties. Why is this so?

Of course, the most interesting thing is not the question in the imperial examination.

But the last sentence of the question: [Don’t just say I am not Gusou, how can I know the way of heaven]

It means, please answer seriously, don’t say I am not Shun’s father, how can I understand astronomy?

"Zuo Zhuan" said that Shun’s father Gusou knew the way of heaven, knew the weather, and guided the people to plant in time.

This sentence was specially added to the test question. Obviously, in the previous similar questions, some people handed in a blank paper with confidence and said something like "I am not a mother who does this, how can I know".

Originally in history, Dai Zhen relied on the progress of astronomy, starting with the theory of left rotation, and fiercely tore up the Confucianism of the Song Dynasty. Finally, he came up with "Mencius's Word Meanings" and prepared to make a big wave. He even put forward the view that "prison officials kill people by law, and Song Confucianists kill people by reason".

But it is also true as Qian Daxin commented that Dai Zhen "crossed disciplines" and stood on the opposite side of the preset battlefield. From the perspective of righteousness and other things, he was indeed far behind Zhu Xi and others. If he insisted on righteousness, he would be a ghost if he didn't lose.

Not only was he torn apart and criticized, but he was also cursed by Yao Nai to be extinct with Li Xian and Cheng Tingzuo.

And now, because of the special situation of Dashun, Dai Zhen's thinking has changed.

In itself, Dashun is against Zhu Xi's school.

Of course, the root cause is that Zhu Xi's school does not support rebellion; and the knowledge of the Yongjia and Yongkang schools is the knowledge of "Northern Expedition". Dashun's legal theory originated from "aspirations to eat the meat of the barbarians when hungry, and to drink the blood of the Xiongnu when thirsty" - Zhu Xi said that the orthodoxy has been cut off since Confucius and Mencius; and Chen Liang said, bullshit, there was no Jingkang shame in the Han and Tang dynasties, and the people's lives were still okay, so the orthodoxy was inherited by the Han and Tang dynasties.

The difference between the rule of the Three Dynasties and the rule of the Three Dynasties is that the three dynasties got full marks on the same test paper, while the Han and Tang dynasties only got 70 points. The Li family of Dashun thought that the theory of the orthodoxy was wonderful, I like it, and I can actually get 60 points if I try hard, so I am also orthodox.

Originally, the reaction against Li Zhi and others in the late Ming Dynasty and the reaction against the moral corruption in the late Ming Dynasty were basically in the direction of Neo-Confucianism. But after being tossed around by Dashun, Cheng-Zhu Neo-Confucianism was directly smashed, and it went a step further.

Wude Palace itself also wanted to learn practical knowledge, and the exchange of astronomy did not stop. The criticism of the left-handed theory and the right-handed theory had already begun, so it was not the turn of the current "new generation", Dai Zhen, to raise it.

But why can both Quan Zheshen and Meng Songlu see the other party's thoughts from this booklet?

This stems from some things derived from "the change of food".

Since the tradition of food can be changed, the new tradition replaces the old tradition out of "human needs".

So, Confucianism originated from Confucius, and then to Mencius, Xunzi, and then to Han Confucianism, metaphysics, Song and Ming Neo-Confucianism, etc. Is it also a kind of "human need"?

There are actually two things about food here.

The first thing is that the economy, trade, industry and commerce, and transportation can shape many new "traditions". Everything old is not necessarily sacred; change is not necessarily bad.

This is okay.

The main thing is the second thing.

There are so many kinds of food, why do greasy buns, smoked chicken, etc. stand out? And other foods also gathered here with the abandonment of the canal, the capital gathering from the southeast, northwest, and population flow. Why did other things fail to gain a foothold, while greasy buns stood out with the support of factories and dock workers?

Is it because other foods are not delicious? Not really. Because other foods are also strong in other places, but they are defeated here by smoked chicken, buns, meat patties, fried cakes, which are either high in calories or slightly easier to preserve.

So, can this be used as a metaphor to indicate that the development of Confucianism is also the result of choice? Are the various doctrines, even the earlier ones of the Hundred Schools of Thought, not as good as the "orthodox" knowledge? Or are they abandoned artificially?

For example, the fact that the Song Dynasty attached so much importance to ethics can be considered to be directly related to the chaos and killings in the Five Dynasties and the illegitimate acquisition of the country?

Basically, Quan Zheshen and Meng Songlu understood at a glance how... high-profile this booklet was, and the ambition of the "young people" in the academic world in their twenties and thirties to establish a school of thought.

Because before this, whether it was the Yongjia School, the Jiangzuo School, the Jiangyou School, the Fujian School, etc., this school and that school had disputes and called each other heretics, but the "orthodoxy" was sacred, and everyone was vying for the right to interpret the sacred.

This booklet takes the line of deconstruction: How can there be so many sacred things in the sacred tradition of chicken feathers? Baozi defeated rice rolls mainly because they are oily, quick to make, easy to make, and delicious. People at docks and factories like them, and the rhythm is also suitable for urban life. So, because baozi is more sacred than rice rolls, baozi stands out? If there were no steam stone mills in Liaodong shipping flour here, baozi would definitely fail.

We need to understand the changes in the world from the changes in food, and see the big from the small. Knowledge must also follow the changes of the times and make changes like food changes...