New Shun 1730

Correcting the original and expounding the true way of the ancient sages is of great significance in the cultural circle of Dashun, which has a strong orthodox Taoist tradition.

In history, the Yan-Li School suffered such a big loss.

In history, Li Yuan and Fang Bao were good friends. Although they disagreed on academics, they had a good personal relationship. After Li Yuan's death, it was Fang Bao who wrote the epitaph for him.

However, because the Yan-Li School was extremely anti-Song Confucianism and extremely anti-Cheng-Zhu. In addition, Yan Yuan's mouth was too foul. Not only did he call Confucian scholars sissy, but he also said that Zhu Xi's school was "like arsenic, once you get involved, you will never live."

And Fang Bao believed in Cheng-Zhu Neo-Confucianism.

Therefore, when writing the epitaph for Li Yuan, Fang Bao directly carried his own private goods.

It is said that the greatest virtue of Li Yuan in his life was to awaken and correct his mistakes when he was old. Under his own persuasion and education, he gave up Yan Yuan's anti-Cheng-Zhu Neo-Confucianism and turned to Cheng-Zhu Neo-Confucianism.

Apart from that, none of them can be called virtuous deeds.

In his epitaph, Fang Bao said with certainty that he persuaded Wang Yuan and Li Xian, and both of them repented and were choked by his few words of truth, so-called [repented by my words].

Yan-Li School, Yan-Li School, there is Yan and there is Li.

Fang Bao's epitaph is equivalent to saying:

The founder of the Yan-Li School betrayed the Yan-Li School.

This routine may be used frequently in later generations.

Anyway, Wang Yuan and Li Xian are dead and can't speak.

Fang Bao's epitaph also triggered a complete break between the Yan-Li School and the Tongcheng School.

The Yan-Li School is stupid and has a problem with its brain.

They actually did all kinds of research, checked materials, sorted out letters, and presented all kinds of evidence to prove that Fang Bao was lying.

Produce evidence, saying that Li Xian questioned Fang Bao until he was seventy, saying that Cheng-Zhu Neo-Confucianism [the wisest people became useless, and the land of China sank], how could he "repent" after just a few words from you as you said?

The Tongcheng School directly cursed the Yan-Li School - Li Gangzhu and Cheng Mianzhuang, died and their descendants were extinct.

It is difficult for later generations to understand the struggle for the orthodoxy of this era.

For example, when Li Xian's eldest son died, Fang Bao wrote to Li Xian, saying: Do you know why your son died? Because you don't believe in Cheng-Zhu, God has sent disaster to you. [Anyone who slanders Zhu Xi will be extinct and not worshipped].

The struggle for the orthodoxy of Taoism is originally a life-and-death struggle.

And the struggle for the upper-level theory seems to be just a quarrel between the scholar-official class or the literati.

But in fact, what kind of road to take involves the life and death, shackles, and suffering of tens of millions of people.

Not to mention the suffering of women under the decadent knowledge, this involves half of the world's population.

Let's just say that the path Liu Yu took in Jiangsu was only within one province.

The hundreds of thousands of people in Xijiang and Wuling, the millions of people in the canal transport, the 1.5 million people in Yangzhou and Huai'an, and the hundreds of thousands of people in northern Jiangsu who were thrown to the Nanyang plantation by Liu Yu, the fate and families of these people who lived in the city after the tenants quit their rent, suffered a lot.

Starting from the forced migration of the Trojan Horse in Ceylon, no less than 500,000 people died directly in this reform in these years.

The academic disputes among the upper class are related to who will die in the future and who will be shackled, rather than just a simple scolding between the upper class schools.

As for the significance of rectifying the source and reconstructing Confucianism at this time, Cheng Tingzuo has commented on it.

It is said that Liu Yu's reform methods can be used in one province, but it is difficult to apply them to the whole country.

And if the vassal states learn the essence of Liu Yu's methods, the world may fall apart.

If China is in danger, he will support Liu Yu's method without hesitation. Although it is too overbearing, it can protect China.

But if you want to continue to be the Celestial Empire, you must reconstruct Confucianism as an upper-class knowledge that can adapt to the new era, confront the Western island barbarians, and maintain the concept of "world".

Otherwise, once the surrounding countries can't find a way, they will inevitably go overseas to find a solution.

In his opinion, Confucianism now has to do two things, which can be understood in the language of later generations.

The first thing is to carry the upper-class ideological construction of modernization transformation, ensure the status of the cultural motherland, maintain the centripetal force of a cultural circle, maintain a cultural advantage, and thus maintain the mentality of Huayi, so that the countries in the cultural circle always keep "looking up".

The second thing is to improve various institutional ideas, solve the land system, official system, selection system, tax system, etc., so that the surrounding countries will once again set off a wave of envoys to the Tang Dynasty, telling the surrounding countries in the same cultural circle that the answers to your confusion can be found in the Celestial Empire.

This is a very standard "world-minded" elite class in the prosperous era of the upper country.

As for whether it can be found, that is another matter. In short, it is a problem if the "real" Confucian scholars who are capable of building a new system at this time do not think so.

Of course, if it is another school of thought that is keen on this matter, it is fine.

But the faction that advocates practical learning the most is still keen on doing these things in the context of the seemingly successful reform in Jiangsu.

In fact, it proves that they believe from the bottom of their hearts that Liu Yu's set of ideas cannot solve the problems of the world, and forced promotion may cause chaos in the world.

Otherwise, this group of people who think that "Lu Wang is fine, Cheng Zhu is fine; Lu Wang, Cheng Zhu are not necessary" would have gone to the practical school to learn practical learning.

When Meng Songlu faced Quan Zheshen, he knew in his heart that the many problems of the Kingdom of Korea now have their own reasons.

But it is definitely related to Liu Yu's reform and the forced opening of ports.

At least, it accelerated some processes and aggravated some problems.

Meng Songlu could also vaguely feel that Liu Yu himself understood that this set of things would definitely cause trouble if used domestically. That's why he tried his best to expand outward and transfer the problem to the outside.

Some people in their school even suspected that Liu Yu's biggest concern in abandoning the canal was not the sea-to-canal transportation. He was afraid that after the reform of Jiangsu, the impact would spread rapidly along the canal to Anhui, Henan, Shandong...

It can't be seen in other places, but the canal from Funing to Nantong in front of us is the best mirror.

After the canal was opened, the model of southern Jiangsu and Nantong quickly expanded northward along this new canal.

This reminded him of an experiment he had seen in the new agricultural science. Steamed cottonseed crumbs were poured into a clean glass bottle. The white mycelium of the mushrooms covered the entire glass bottle in a few days, entangled the originally clean and loose cottonseed crumbs with white silk threads visible to the naked eye.

The abandonment of the canal is like adding a partition in this glass bottle, so that the white mycelium cannot cover the entire bottle and is blocked within a certain area.

Although the abandonment of the canal is only one of the components of this partition, not all of it. There are also a lot of messy policies including currency, exchange, taxation, navigation and shipping costs, which together constitute this partition.

By destroying the original mature domestic market status and transportation lines, it is forcibly divided into two parts, inside and outside.

Although the policies and land systems of North Korea are different from those of Dashun.

However, the situation of North Korea and the situation of Japan in recent years have made these sober and open-minded people understand that this set of things is very dangerous.

They have witnessed the power of capital.

They are also thinking that since capital is profit-seeking, then capital is not bound, why not go to neighboring provinces to enclose land? Even if it is not like Subei to grow cotton by itself, even if it continues the tradition of merging land and collecting rent, the profit is not low.

As a commercial investment, land is still at the forefront of the investment with the highest return rate, even if the situation in Jiangsu is so special.

For the Kingdom of Korea, the development of the commodity economy destroyed the original land grant system, and land annexation began to appear, which was a new problem.

But for Dashun, this was not a new problem, but it did not mean that it was different from the problems faced by Confucian scholars in the Kingdom of Korea.

This is similar to Chen Liang saying that the Three Dynasties and the Han and Tang Dynasties were the same orthodoxy, just a question of full marks and 60 or 70 points respectively.

It is not that these are two completely different things.

Therefore, their school still firmly believes that equal distribution of land is the first benevolent government in the world and the first righteousness in the world.

It is [the world].

Not [the dynasty].

The entire cultural circle must solve the problem of equal distribution of land and carry out land reform.

Although Liu Yu mocked them, saying that they pretended that the problem of the world was how to feed themselves with 50 mu of land per capita, and then bypassed the problem of land ownership of the landlord class and bought a piece of land in Huainan for retro performances.

But in fact, this was just a mutual mockery between the two sides because of some problems.

It can be confirmed that their school firmly believes that the first benevolent government in the world is equal distribution of land.

However, with the advancement of Jiangsu's reform and their attempts to enclose land, they gradually realized that the road of comprehensive restoration was actually not feasible.

The future system and superstructure they want to design cannot be comprehensive restoration.

Instead, it must include Jiangsu, the southwestern mountainous areas, Shaanxi and Henan, and even solve the problems of Vietnam, Korea and Japan in the same cultural circle.

They believe that Jiangsu's reform cannot be fully promoted because the system can be transferred, but a series of conditions such as transportation conditions, capital enrichment, ports and sea transportation cannot be transferred.

But they do not deny that Jiangsu's reform has achieved remarkable results. Even if we do not look at the living standards, we only look at the literacy rate of the people and the enrollment rate of young children, which are much higher than before.

So this makes what they have to do even more difficult.

They cannot retreat or fully restore the past. In the design of the future, they must solve the practical solution of "the world's first benevolent government" and cannot destroy Jiangsu's reform achievements and industrial and commercial development.

They really think high, but the problem is equally big.

Moreover, the higher the imagination, the bigger the problem.

No matter how it is designed, since equal distribution of land is the most benevolent policy in the world, then this elite education idea, which is obviously intended to cultivate hundreds of thousands of qualified "scholars", is used.

So, do we expect the "scholars" to donate their land after receiving education?

And how can the people below the scholars accept such a complete Confucian system? How many characters can they recognize?

The lower-class people who really contain power still have a standard "pastoral" attitude.

The successors of the Taizhou School gave another completely different idea.

Take the civilian route.

Indeed, the people understood it.

But in the context of the Taizhou School's remarks that King Wu should ask Wei Zi to take the throne and return to Shaanxi, the Taizhou School was revived in Dashun, precisely because...

The court felt that the successors of the Taizhou School had become Dashun's "self-employed stability maintenance personnel".

Helping to maintain stability for free, why bother with them?

A school that regards equal distribution of land as the most benevolent policy in the world, but does not want to take the civilian route at all, and hopes for a sage king, a true Confucian, and a true scholar.

The other one took the route of the common people, but was directly criticized by Huang Zongxi. Although it came from Yangming School, it was not Confucianism at all but Zen; it was a religious route with the core morality of father and son, monarch and minister, husband and wife, elders and juniors, ethics and order, and no offense.

So there was friction between the two in the upper academic circles.

But in the village community they tried, a strange harmony was presented.

…………

"Who makes this distinction between heavenly principles and human desires?"

"Let's look back and find out that it's only between confusion and enlightenment."

"Enlightened, human desires are heavenly principles."

"Confused, heavenly principles are human desires."

"Use scriptures to prove enlightenment, use enlightenment to explain scriptures, enlightenment, enlightenment, enlightenment, enlightenment, enlightenment, enlightenment, heavenly principles; confusion, confusion, confusion, confusion, confusion, personal desires."

"Have you realized?"

After escaping from the Huanglongfu gold mine, enduring the amnesty, and finally returning to his hometown, Zhao Liben, who finally found his brother's news after many inquiries, just stepped into this village community and heard a familiar local accent on the roadside in the field.

A Confucian scholar, sitting on a horse, chanted the popular Confucianism with the farmers carrying hoes.

Zhao Liben was uneducated and did not understand the difference between schools of thought.

But in the end, Huang Zongxi resolutely expelled these things from the Confucian books, saying that they were not Confucianism but Zen, which was probably not unfair.