New Shun 1730

Meng Songlu's state of mind can't be regarded as worry, but it can be regarded as worry. It is very realistic and practical.

Of course, Liu Yu once placed a little hope on Confucian scholars, hoping that they would come up with a new system that would theoretically adapt to the new era while maintaining the centripetal nature of the world system.

After all, when the times have come to this point, there is actually only "one and a half" left in the world.

The Catholic world is about to end.

The upcoming Lisbon earthquake will be a trigger. The conflict between the royal powers of various countries and the Holy See will eventually break out, and the collapse of the Catholic "world" is imminent. The French, Spanish, Portuguese, the pillar countries of Catholicism, will all choose "state" as their new ideology. The Jesuits will be disbanded soon, and the Holy See can get out.

On the other hand, the scriptures were created too late. Any reform with the banner of retrospection will be defeated by the scriptures that appeared too late and had too many words, leaving no room to move forward under the banner of retrospection.

The remaining "tianxia" and the establishment of a purely ethnic national identity were actually not a very beneficial thing for Dashun at this time.

It is impossible to expect a huge empire that will compete for hegemony from the west coast of America to the Cape of Good Hope in the future to build a fragmented European nation on its own. That would be too slow to explode.

In fact, it is quite difficult for Liu Yu’s idea of ​​​​extracting the universality of the new era and removing the feudal economic foundation to magically reform Confucianism, which once existed.

Although the theory is difficult, the reality is actually even more difficult.

Because the most elite group of Confucian scholars in Dashun and their teachers were all those who came after the chaotic era of the late Ming Dynasty.

It was too difficult to found the country of Dashun, and there were too many tragedies in the late Ming Dynasty. They naturally had strong vigilance and hostility towards foreign races. Any foreigner can get a glimpse of it from Wang Yuan's attitude towards Buddhism.

This strong vigilance and hostility is passed down from teacher to student.

To a certain extent, it can be understood like this:

Dashun is no longer the Dashun that failed in a stone, China was about to sink, and finally Jingxiang fought back desperately to save the crumbling world.

Rather, it was the great success of the emperor who was trying to "make new rituals" in the age of great controversies in the new era.

But academic elites are not ready for this transformation.

Under the system of teacher-student inheritance, they still can't forget the shaky dark age a hundred years ago when beasts and cannibals were the norm.

They have not adapted and are not ready to take on the responsibility of governing a world that is unprecedentedly vast and unprecedentedly incomprehensible.

Therefore, Confucian scholars like Meng Songlu shouted "Tianxia" and "Tianxia".

But when Quan Zheshen satirized Dashun for not using the royal way to the vassal, although he struggled a little in his heart, he jumped out of the "world" in an instant and opened his mouth to directly sarcastically say that you are the ones who can't use the royal way and only practice light and heavy techniques.

This is certainly an inherited memory of the dark ages of the past.

It also stems from Dashun's own reconstruction of "Taoism."

In terms of institutions, many of them before Dashun carried the Ming system.

But in terms of "tradition", no.

Dashun's Taoism acknowledges that there was Taoism in the Han and Tang dynasties, but does not recognize that Zhu Zixue believed that there was no Taoism in the Han and Tang Dynasties after three generations.

When the knights and warriors of the Warring States Period died out, when the alternation of the Five Virtues between Heaven and Man was shattered, when the chaos of military chaos and government dissipated, when the Song Dynasty's view of the world that could never be unified and mixed into separate regimes was broken by the Mongols, when Han Yu's influence on Buddhism began The counterattack was finally completed in the Southern Song Dynasty...

When the Ming Dynasty fell and its prosperity came to an end, Dashun chose Chen Tongfu's Taoist theory of "Tao runs among things and things fill the universe", which was a certain necessity.

In the late Ming Dynasty, any rebel family that conquered the world would most likely choose this orthodoxy. Instead of going south to the Donglu who were born in rebellion, they would most likely choose Zhu Zixue.

Because [his original intention is no different from that of Tang and Wu... Although he may be eager for the throne, he never loses his original intention of saving the people, and his great achievements and virtues have been exposed to the world]!

In an era when Zhu Zixue was already prevalent, the rebels could only choose this set of things for their legitimacy.

Because it was indeed a rebellion and it was indeed a seizure of the throne, but as long as it served the purpose of saving and benefiting the people, then there would be no problem.

The Three Dynasties and the Han and Tang Dynasties are in the same vein, and the difference is nothing more than "can do everything" and "cannot do enough".

Having reached this point and chosen this set of "traditional" theories, it means that Dashun must have a "performance appraisal" to prove that it is doing what it does and that it must be studied and reflected.

But the economic foundation is here, if not for Liu Yu who spent more than 20 years pulling Dashun into the new world.

Then, after Dashun resolves the border troubles in the northwest and the snow-capped mountains in the western region, it will try to restore the enshrinement of the marquis as Yanshenggong, and will give up the orthodoxy theory that requires performance evaluation.

But now, Dashun has been irrevocably drawn into the new world by Liu Yu.

The cost of "putting out the fire" is now too high. The emperor is old and can no longer do anything; when a new emperor succeeds to the throne, how many years will it take for him to be able to control the power and put out the fire?

Dashun can only continue the [Taoist tradition] he originally chose for his own legitimacy and slip into an extremely weird performance appraisal model.

Liu Yu's original advocacy of "Nanyang is the Western Region in the new era" was a continuation of this orthodox choice.

Emperor Dashun resisted pressure and insisted on stationing troops and immigrating to the Western Regions, which was also a continuation of this orthodox choice.

Nanyang is the Western Region of the new era, I tell myself this.

The Western Regions in the old days were only for others to see.

Han, Tang and Ming, their test papers have been completed and the grading has ended.

So, I want to go to the places they have been to; I also want to go to the places they have not been to.

Only in this way can we prove that we have scored in this kind of Daotong theory similar to performance appraisal.

Therefore, as long as the official Daotong theory of Dashun is still adopted, the seven counties that cannot be bypassed will always be eyeing covetously.

Lelang County, Xuantu County, Zhenfan County, Lintun County, Jiaozhi County, Jiuzhen County, and Rinan County.

It is not because these seven counties have spices like Nanyang, nor because these seven counties are threatening like the Northeast.

It is just because these seven counties are in the test papers of predecessors.

Especially after many people in Dashun gradually realized that the narrow and long terrain of the navy was a fatal advantage to these seven counties, many people were actually ready to move.

The greatest legacy left by the emperor to his son is precisely these seven counties.

The seven counties in the hands of the old emperor are not a legacy to his son, but a burden to his son.

The seven counties are not in the hands of the old emperor, but a legacy to his son, not a burden.

This legacy can help his son gain prestige, control military power, learn how to build an internal and external empire in practice, and learn to balance civil and military affairs in war.

Prestige and military power are the biggest and most valuable legacies for the new emperor.

The land in non-core areas is not.

Not many people can see clearly that after being "kidnapped" by Liu Yu, the [Taoism] tried to transform in a reactionary way but still failed.

Not many people can see that the imperial power, the military merit landlords and good family officers, the industrial and commercial bourgeoisie closely related to the court, the urban petty bourgeoisie who fear being crushed in the new era, the marginalized practical learning talents, the Confucian average fantasy with small farmers and small producers as the ultimate fantasy since the Song Dynasty, the social rift between the northern small farmers, the capital of East China, and the southern clans fighting between the host and the guest, the conservative traditional scholar-officials... Once all this gets out of control, where might it slide to?

The new world is just around the corner.

From the tide of the old era, a lot of "unconsciousness" has gradually emerged, but this kind of unconsciousness is itself a kind of consciousness.

Just like Meng Songlu at this moment, he was deep in the tide, responding to the saying that one does not know the mountain when in the mountain. He naturally felt that if capital really needed manpower, it must first move the people of Shandong and Henan. Capital should first serve the holy dynasty, then the world, and finally the world outside the world.

It should never be because the labor there is cheaper, so you can freely choose to move people there.

There is no reason.

Even this is a kind of [self-evident] of the tradition of Dashun, which is self-evident and self-evident.

He may oppose the bloody cruelty and injustice.

But from time to time, some supporting ideas emerge.

He himself may not know that he vaguely feels that his opposition is useless and meaningless, so he chooses to escape and go thousands of miles away from home.

He, and even his teacher, thought that he had Zhang Bowang and Ban Dingyuan in his heart.

In fact, his heart is not filled with thousands of miles of yellow sand in the Western Regions like Zhang Ban and others, but he wants to escape from the increasingly prosperous business and industry in his hometown.

Prosperous times is never a good word.

Only those who have experienced the prosperity of Kaiyuan and the Anshi Rebellion can understand what a prosperous time is.

Those who died before the winter of the 14th year of Tianbao could never understand the true taste of the word prosperous times. It is a bottle of old wine with a long aftertaste, not a handful of strong liquor for drinking and singing.

A prosperous time is not the sun at eleven or twelve o'clock. A prosperous time is the west glow on the top of the mountain in the evening.

Meng Songlu did not admit Zhu Xi's judgment that the practical learning would destroy the holy way; nor did he believe that the ultimate development of practical learning would inevitably be against Zhou and Confucius, even if the people who initiated practical learning were true Confucian scholars.

But in his heart, in the depths that he himself did not know, he told him to go far away and leave the place where practical learning flourished.

Because he supported and opposed Liu Yu's consistent policies; he was excited and painful; he praised and criticized.

The faith he inherited from the old era has collapsed; but the faith of the new era is not yet systematic.

He said he opposed Liu Yu's idea of ​​the Weak Water Bridge.

But when the school officially decided to go to Henan and other truly typical areas to try to build townships and villages, he chose to escape and go to Honolulu.

So, just like now.

When Quan Zheshen told him that Liu Yu decided to pass on the way to enrich the country and the people to Quan Zheshen.

What he thought in his heart was that the actions of the Duke of Xingguo must be fraudulent, and he didn't know how big a pit he had dug and how many people he had killed.

But almost at the same time, he thought in his heart that the actions of the Duke of Xingguo were beneficial to the country and the society, and he could only bury the sentence "this matter is difficult" deep in his heart.

There are great difficulties, chaos and disasters in prosperous times. I have traveled thousands of miles to the east. If I don't see it, I don't know it, and it doesn't exist.

He didn't stop drinking and chopsticks in melancholy, and couldn't eat, and drew his sword and looked around in confusion.

Because he didn't know that he was pretending in his heart that this was the street of Luoyang in the 16th year of Yongping in the Han Dynasty, and pretending that he was the young Ban Zhongsheng who was about to set foot on the Western Regions.

So he talked a lot, had a strong ambition, pointed out the country, and wrote passionately.

He kept responding to Quan Zheshen's doubts with a smile, and used this passionate and heroic spirit of traveling thousands of miles to accomplish great things to evaluate the concept of "promoting industry and commerce" that Quan Zheshen had heard from Liu Yu.

As a Confucian who witnessed the whole process of the abandonment of the canal, the destruction of the salt industry, the ruins of Yangzhou, and the migration of 100,000 idle people to distant borders.

In fact, the three words "promoting industry and commerce" should not be evaluated in such an exciting and heroic tone of evaluating the Dao.

But he still used this seemingly unconscious consciousness to be optimistic about the prospects of the development of industry and commerce in Korea.

As for what to develop, he didn't know.

But he knew that the first step of Songjiang Prefecture's official frantic development of industry and commerce was that Liu Yu used facts, or large ships full of Nanyang rice and Yezo wheat, to advocate the theory of social division of labor when there was enough food.

When the same advocacy appeared again, he naturally knew what it meant.

He even took the initiative to help advocate the second step, that is, to use taxation to promote the silverization of currency, or the great Shunization of currency.

Tell Quan Zheshen that perhaps it is inevitable that currency will replace the physical objects of the past, and don't choose to go back to the past in vain.

The only point he insisted on was that equal distribution of land was the most benevolent policy in the world, and it was not a bridge but the other side, because he vaguely knew that this was the cornerstone of the Confucian system.

Perhaps, the Nanyang Kanto, which was connected with Songsu as the center, had become a kind of template for the new world.

However, in the future, the world might still be there.

But it might no longer be the Confucian world.

However, Quan Zheshen himself had actually wavered.

Dashun was too big.

Compared with the vassal states in the northeast, even the salt-reclaimed land in Huainan and northern Jiangsu was also very large, very large.

Quan Zheshen could not understand the concerns of Meng Songlu and others, nor could he understand the reason why their school believed that the Jiangsu model could not be implemented in the world.

Because he had no idea how big the difference between Jiangsu Province and Gansu Province was in the vast Dashun Empire.

He also had no idea how terrifying the scene of millions of refugees revolting at any time was.

Even though he studied Chinese, read books since childhood, and read many stories of refugees revolting in history books, he could not really understand what those extremely simple words meant.

He was wavering, thinking that Jiangsu could develop industry and commerce and become rich, and there seemed to be no unacceptable consequences.

If there was enough food, perhaps it would not be necessary to implement the policy of restoration.

As for what Songsu really looked like, perhaps only if he went to Southeast Asia in person would he understand.

Of course, this was just a possibility.

Although he himself felt that Liu Yu's comparison of them to being more like Ceylon was an insult, they always felt that they were the authentic Little China, more authentic than Annan and Japan.

But after seeing the real Dashun these days and understanding what Dashun's private land ownership and employment system were like, he actually understood in his heart that it did not seem to be like Dashun.

Not at all.

Is it like the living China now?

Or is it like the China in books and ancient books that still has slavery and family aristocracy?

This is not a difficult problem to decide.

When Dashun's navy was stationed in Busan and cut off the second-hand silk trade between Korea and Japan, the concept of Little China was meaningless.

The concept of Little China only has value when the real China has no warships stationed in Tsushima.

Now, the warships of the Chinese emperor are stationed in Busan and Tsushima, and the Japanese claim is worthless.

Because the people who have the final right to interpret the concept of China live on this land. When the warships pass through Tsushima, one of the people who have the final right to interpret, like Liu Yu, can tell him with a smile: No, you don’t look like it, don’t I know whether you look like it or not? You look more like Ceylon.

Quan Zheshen can’t understand what the vastness of the Celestial Empire means.

Just as he can’t understand that the appearance of Jiangsu after the reform is different from other places, it is more different than the difference between Korea and Ceylon.

So, he feels that he has seen the future. Or, what Little China should look like.

This feeling is not only due to the shock of the dogs and pigs eating human food that he witnessed.

Rather, it was because he saw along the way that some farmers took their land deeds to borrow money, saw farmers selling their grain to pay taxes, saw hundreds of thousands of idle people used by the abolition of the corvée system in Jiangsu, and saw those free hired workers who were not slaves of someone working in the cotton fields.

Before he came, land transactions in Korea were still illegal.

Whether it is rich or not, the difference is simply poor or rich.

The land system, corvée system, tax system, and currency system are what makes China or not.

Even if Quan Zheshen is ignorant, he can't help but understand that these things are the difference.

Living in the illusion of "Little China" since childhood, when he really came to China quietly, he could feel the previous disillusionment.

It is a vassal civilization itself, and Dashun is not a barbarian. The Confucian scholars of Korea do not have their own baggage, so they actually discard it faster than the Confucian scholars on the Dashun side.

Because in Jiangsu, especially Jiangsu, which has completed the reform and the painful transition period has passed, he feels that the teacher's worries seem a bit too groundless.

Even in China, it seems that there is no problem. Everything that the teacher is worried about has already happened in Songsu, and there is no problem.

Or, even if there is a problem, it seems that it can be solved.

It seems that Songsu's transformation is very "simple", and it will only take five or six years.

In fact, he is very wrong.

In fact, Songsu's transformation is not simple at all, and it is not a matter of five or six years.

In the distant past, when the Yangtze River broke through the mountains, rushed out of the delta estuary, and the deep river surface connected the waterway from Hubei to Songsu, the foundation was already being laid.

In the middle, when Huang Daopo brought back cotton textile technology from faraway Hainan, and when the Ming Dynasty levied the discount and original color to promote the exchange and development of the textile industry, the foundation was already being laid.

In the near future, when Dashun began to build a fleet and seize Nanyang, there was no need to worry about Western warships going straight to Zhenjiang to cut off the grain transport, the foundation was already being laid.

It seems that the transformation will take five or six years, or at most twenty years.

In fact, how can it be so simple?

If it were so simple, the pragmatic faction that Meng Songlu belonged to would have been disbanded long ago.

They did not oppose the prosperity and achievements of Jiangsu at this time.

But they knew the pain of transformation and how much it would cost to complete such a transformation elsewhere.

These most critical things... Meng Songlu knew.

But Meng Songlu did not say it.

At most, he just said that equal distribution of land is still the most benevolent policy in the world.

They were not even talking about the fact that equal distribution of land was the most benevolent policy in the world, but arguing about whether it was the bridge of weak water or the other side of the holy road, which was a purely theoretical thing.

Meng Songlu knew but didn't say it, which was an intriguing choice.

It can be said that it was because Quan Zheshen didn't know and didn't ask, so Meng Songlu didn't say it.

It can also be said that Meng Songlu knew what Liu Yu meant after he began to advocate the theory of enough food, but he didn't want to say it, and didn't want to tell the people in front of him at all.

As for whether he thought Jiangsu's path was right and those were the costs he could bear?

Or because he didn't think the process was right, but thought it was beneficial to Dashun, so he avoided talking about it at all, didn't ask or answer, and vaguely felt that this kind of hegemonic external expansion model was acceptable?

After all, if you look closely, Meng Songlu knew that if Quan Zheshen didn't know what he didn't know, he wouldn't ask.

So the two Confucian scholars of the same practical school had their own thoughts when they said goodbye to each other.

Talking big refers to the way Meng Songlu spoke.

It is so high that discussing the equal distribution of land, the most benevolent policy in the world, is it a bridge or a shore.

But he never mentioned how to distribute land equally, the consequences of unequal distribution, and the difficulties of distribution.

He knew those low-level and down-to-earth things, but he chose not to say them at this time. Even he himself did not know why he chose not to say them.