New Shun 1730

Under the righteousness, one can work energetically.

Anyway, Meng Songlu had made up his mind. Even if he couldn't open up the situation, he would not use the comet as a magic stick as Liu Yu said.

If you compromise too much, you will eventually find that there is no bottom line in compromise.

He felt that he had compromised too much with reality on the issue of rural communes. This time he traveled thousands of miles away, and if he continued to compromise to achieve something, his faith would really collapse.

However, Liu Yu thought this was fine. Since he had made up his mind to win over the upper class in Honolulu and support the rulers, it was hard to say that the non-herder religious things of the Taizhou School would be effective.

Liu Yu felt that by seizing this starting opportunity, Honolulu would definitely not have a big problem.

Polygamy, alcohol, ancestor worship.

These three things all accurately stepped on the toes of Christian missionaries.

Relatively speaking, the upper class should be more accepting of Confucianism.

On the contrary, it is the folk communication of the successors of the Taizhou School, which may be counterproductive at this time. Let’s talk about it later.

Liu Yu grasped these three points again, carefully warned Meng Songlu, and told him that if Honolulu wanted to resist the invasion of Christianity, there was only one way, and that was the Dashun model.

Administrative forces and organs of state violence will be put to death immediately.

Therefore, it was the best choice for the Dashun colonization to first let this group of archipelago tribes, which were divided into classes but not yet unified, form a country and have a certain ability to centralize power.

Play the three cards of ancestor worship, lax alcohol prohibition, and polygamy to maintain the privileges and advantages of the upper class and rely on the administrative power they control to withstand the enemy's religious attacks.

As for how to win over the best and how to strengthen the royal power, Liu Yu knew that these "Zhou Li" faction paid more attention to the government-run economy.

So he exchanged half a sentence with Meng Songlu.

Only by being righteous and beneficial can we win over the local upper class, especially the ruling class.

Before Dashun goes crazy digging for gold and promotes the plantation of the island, it can take advantage of the mountains and rivers.

The beauty of Honolulu’s mountains is naturally the sandalwood.

This is the first half of what Liu Yu said to Meng Songlu.

The second half of the sentence was left unsaid.

As a means of economic co-optation, Dashun will destroy Macau's last normal economic pillar that is not opium smuggling and human trade.

That is Sandalwood from East Timor. After the Dashun trade center moved north to the Yangtze River Basin, East Timor's sandalwood may have been the last normal trade in the hands of the Portuguese.

If Meng Songlu can gain a foothold in Honolulu, Dashun will immediately add high tariffs to Macau's sandalwood imports.

After the First World War broke out, they would directly set fire to all the sandalwood forest areas controlled by Portugal in East Timor. This thing is not something like lilac. Like the Dutch, it has to be destroyed by very troublesome means, otherwise it will always be reborn.

A few fires and that's about it.

Honolulu's royal power was firmly bound to Dashun's economic system.

Moreover, the royal power must gain certain benefits, so that it can have the money to maintain system governance, and also have the strength to use administrative power, adopt the common practice of several countries in the Confucian cultural circle, and strictly prohibit religion to withstand it.

In the early stage, I relied on sandalwood.

In the later stage, we relied on agricultural products.

Complete a smooth transition.

In order to profit from sandalwood itself, Dashun must give up the mining rights, which also involves another situation.

Anyway, it doesn't matter that we have to rely on Dashun's merchant ships to transport goods.

He only spoke half of what he said, and the half he spoke was enough.

But even if he only said half of it, the theory quoted from classics still made Meng Songlu feel uncomfortable. The classics that were spoken casually were not orthodox books, but some hegemonic means.

"In the past, Duke Huan was worried about the poverty of the people in the Northern Guo. He summoned Guanzi and asked: The people in the Northern Guo are just like gangsters. They regard Tang Garden as their capital and benefit. Is this justified?"

"Guanzi said to him: Please give me an order: no one can do anything in a house with a hundred bells, no garden can be built in a house with a thousand bells, and no one can grow sunflowers and vegetables in a house three hundred paces from the market. If this is the case, then there will be time to give him money." The gangsters in Beiguo have some troubles. The power of scratching their hands is as good as that of Tangyuan, so it is ten times more beneficial."

"To put it in today's terms, this means using administrative means to force social division of labor, abolish the self-sufficient economy where men farm and women weave, and increase commercial circulation and labor differentiation, which is conducive to people's livelihood."

"This can be used to govern the world, and can also be used to divide production between countries. The Celestial Empire has never produced sandalwood, but due to the influence of the Buddhists, it also likes sandalwood."

"Honolulu doesn't need sandalwood, and it's poor, so it can use sandalwood to benefit its people. The heaven will get sandalwood, and the island will get iron, it's a win-win situation."

"Profits make the people rich, and people are rich and can be taught..."

It is said that sandalwood is not produced in China, but it is produced in other places. In the end, the construction of economic integration must be completed with the "ban" such as "a house with a hundred bells is not allowed to be used as a palace, and a house with a thousand bells is not allowed to be a Tang garden" .

Theoretically, Nanyang's sandalwood follows the principles of classical liberal economics and has greater advantages under the invisible hand.

But Liu Yu insisted on extending his visible hand.

He had made up his mind. Nanyang was very close and the economic ties were deep enough.

Without sandalwood, there are other things. The forced destruction of sandalwood in East Timor will not affect Dashun's economic control over Nanyang.

But Honolulu is very far away, and at this distance, sandalwood should be the only valuable trade product that has a close connection with Dashun in the short term. It was impossible for them to sell taro across forty longitudes.

Meng Songlu really didn't know what kind of attitude he should take towards this set of theories advocating social division of labor and regional division of labor.

Thinking about the dissatisfaction that Quan Zheshen expressed to him at the beginning that Dashun was not a kingly way, saying that Dashun's hegemonic tactics were too heavy, although he made irony from the standpoint of the country at the beginning, it is impossible to say that he has read too many scriptures and has no self-reflection and murmurs in his heart.

Fortunately, this method, without the things Liu Yu said, he can also accept the method of the king getting the benefits of mountains and lakes, which is in line with Zhouguan learning.

At least, it is easier to accept than Liu Yu asking him to play tricks with the return of the comet.

However, thinking that Liu Yu has agreed to meet Quan Zheshen, Meng Songlu thinks that he should still "remind" Liu Yu a little bit and be more cautious when speaking.

After all, Quan Zheshen is also a noble class in the Kingdom of Korea. The group of people in their school still have a great influence there, and some of them are in high positions.

At that time, if what he said was too explicit and spread back to the Kingdom of Korea, it would not look good.

Opening your mouth to talk about the importance of things, and closing your mouth to talk about hegemony, you are afraid that the vassal will be surprised, which will really damage the reputation of the holy dynasty.

Moreover, this set of things now is indeed too much of a hegemony. Whether it is the ginseng trade or the sandalwood issue just now, it is all based on the idea that "there is no master for things, no connection for things, no connection between the near and the far, so the four barbarians cannot come to pay homage."

No matter how much you flatter and talk, it really doesn't match the kingly way. Anyone who dares to say that this is the "kingly way" can really be expelled from the Confucian class.

Chen Liang's group can only follow the path of the Three Dynasties' rule of kingship and hegemony, but they dare not say that hegemony is kingship and kingship is hegemony.

Instead, the highest pursuit is defined as the Three Dynasties instead of the Kingly Way, and attempts to "distort" the highest pursuit of the Three Dynasties and the Kingly Way. It is said that if the highest pursuit is the rule of the Three Dynasties, then the rule of the Three Dynasties itself is a combination of kingship and hegemony, so the sacredness of the Kingly Way itself is lower than the rule of the Three Dynasties. In fact, it is distorting the ultimate pursuit of "inner sage and outer king" itself, and downgrading it to a secondary sacredness that runs parallel to hegemony.

This is also a major contradiction between the radical pragmatic school and other Taoist schools: the "supreme god" of the broad Zhouli school is the rule of the Three Dynasties, and the king, hegemony, practical learning, and miscellaneous skills are the hands, feet, mouth, and nose of the supreme rule of the Three Dynasties and the world of great harmony; the broad Taoist school believes that the rule of the Three Dynasties and the inner sage and outer king are two in one, and the inner sage and outer king is the rule of the Three Dynasties, and the rule of the Three Dynasties is the inner sage and outer king.

The difference between them can be distinguished by anyone at the level of a Juren.

Of course, some scholars may not be able to distinguish them clearly, but those at the level of a Juren can definitely distinguish them.

The problem faced by Meng Songlu and others is precisely the cognitive confusion caused by the inability to explain within the school why they are considered Confucianists, but they firmly believe that they are the real Confucianists.

Under this cognitive confusion, his attitude towards Liu Yu, or the attitude of their school towards this change, is very distorted.

Both support.

And opposition.

Both optimistic.

And pessimistic.

Both affirmative.

And negative.

All the support, optimism, and affirmation can be said to be the remnants of the chaos in the late Ming Dynasty.

The founder of the school experienced the terror of the late Ming Dynasty. It was really the great fear that the world was about to perish, the chaos was unbearable, and the land of China almost sank. In a sense, "saving the nation from extinction" in the chaos overwhelmed everything: the so-called learning of Chen Tongfu and Wang Jinggong, if they were hegemonic, they might be able to save the world.

In the time of danger in the chaos, practicality overwhelmed everything.

Of course, it was actually useless, because they were not the protagonists of the chaos in the late Ming Dynasty, and the rise and fall of the world was not decided by them in the end, and they were even a supporting role at most. The direction of the late Ming Dynasty was determined by soldiers, frontier troops, rebellious people, "bandits" who held on, illiterate refugees, and gentry who could read and write and led the Qing army to suppress peasant uprisings.

However, the remnants of this chaotic thought affected the prosperous years of Dashun.

The fellow travelers in the previous chaotic times had to separate again in the prosperous times and decide how to go in the future.

The state of being separated, but not completely separated, also created this contradictory mentality.

So just like Meng Songlu facing Liu Yu's inherited hegemonic tactics, thinking of Liu Yu's attitude and approach to vassal states such as the Kingdom of Korea, he was really conflicted.

Perhaps, staying away from here is not a kind of relief.

But he still reminded Liu Yu a little about the fact that the court had used too much hegemony against vassal states in recent years.

However, Liu Yu didn't care when he heard this, and laughed, "In the past, at the end of the Yuan Dynasty, the Red Turbans marched north and crossed the Yalu River. Mr. Guan sent a letter to the King of Korea, saying: I feel sorry for the people, who have been trapped by the barbarians for a long time. I raised an army to restore the Central Plains. I crossed Qi and Lu in the east, Han and Qin in the west, Fujian and Guangdong in the south, and Youyan in the north. All of them surrendered, just like the hungry getting delicacies and the sick getting medicine. Now I order all the generals to strictly warn the soldiers not to disturb the people. Those who naturalize will be comforted, and those who stubbornly refuse will be punished."

The official name a hundred years ago was the Red Bandits. The official name of the Dashun side now is not the Red Bandits.