New Shun 1730

Politically, Saint-Simonism has obvious elitist characteristics. But in general, it is in line with the fantasy of the industrial age. In Saint-Simon's elitist conception, the real "scholars" are those who understand science, do business, and include industrial capitalists. They are considered to be the rulers and governors of the country.

Even if it is a fantasy.

But it is a fantasy based on the "industrial age", not the agricultural age.

This fantasy broke the original distribution concept and proposed the idea of ​​"distribution based on talent" for the first time. Here, industrial capitalists are also regarded as a kind of "talent".

How to say it, in this era, at least, they are more "talented" than feudal nobles, gentry, kings, emperors, and usurers.

And those who master scientific knowledge, technology, or have a high degree of education are even more "talented" and should be the group of people who get the most in the distribution system.

This is obviously in line with the interests of the Dashun School of Thought.

Saint-Simonism, after the French Revolution, was a veritable "prominent school of thought".

What was the situation of the French Revolution after the French Revolution, or what kind of economic foundation did it have?

First, the Jacobin land reform, the land was divided, the number of self-cultivating farmers increased rapidly, and the small peasant economy and petty bourgeoisie economy became the mainstay of France. Even in the July Monarchy, farmers still "contributed" 560 million francs of agricultural taxes, which was the veritable first industry in France.

In the year when Napoleon was exiled to the island of Elba, there were only 15 factories with simple machines in the whole of France.

The silk weaving industry, the most famous industry in France, may not be as good as that of Jiangnan in the Ming Dynasty. The silk weaving industry in the Lyon area is still dominated by handicrafts, and it can even be said to be very similar to the textile industry in Nantong at that time.

It was not until 1825 that Britain lifted the export control of steam engine technology - mainly because it could no longer be controlled by 25 years, and it flowed out everywhere and could not be controlled - that France began to gradually see a large number of steam engine industries.

Simply put, Saint-Simonism became a popular school of thought in France, and its macroeconomic foundation was "capitalism is developing, but capitalism is not developed enough".

On a more realistic level, the two cores of Saint-Simonism were issues that France had to consider at the time.

Of course, Saint-Simon, Fourier, and Owen were representatives of the three major utopian societies. But the utopian directions of these three people were still different.

The basis of Saint-Simonism is that:

[Why does capitalism have problems, so cruel, and even have periodic crises? ]

[Because production is actually in a state of "anarchy", random production, random investment, and complete disorder, how can this not be a crisis? ]

From this, the next step of reasoning was generated.

As for the situation in France at the time, the real industry wanted to develop, but it couldn't raise money; and land became the best investment direction, and money rushed to the cultivated land after the land reform; or it was speculation.

However, the "industry" that Saint-Simon believed to be the future often cannot be financed. Even if money is raised to develop industry, speculation, land speculation, land purchases, lending, etc., make the interest too high, making it difficult for French industry to develop.

So, how to solve this problem?

These are the two cores of Saint-Simonism:

One: Banks.

Since it is said that industry is the future, but industry cannot make money. So, why not organize a super-large bank and let the bank give money to the direction of investment, so as to stimulate the development of industry?

Two: Industrial technology.

Kings, nobles, gentry, lenders, financiers, etc., what do they know about industrialization? These people are dead, and it seems that there is no impact on France, but it is better.

Then, we have to rely on "real scholars", including those who understand industry, agriculture, textiles, knowledge, etc., and of course, industrial capitalists. These people who really understand industry and industry form a "Supreme Industrial Committee" to formulate policies, control banks, and guide industries.

That is:

The Supreme Industrial Committee sets the route and acts as the "brain".

The bank, as the "hand" of the route, gives money to those who should be given it, not to those who should not be given it, and gives it to the hands of industry. Don't let the money run around, running to land mergers, running to speculation and reselling, running to foreign bonds.

And this set of things...

When his followers took the third place, Lao Ma once sarcastically said: [Saint Simon is the guardian angel of the Paris Stock Exchange, the prophet of liars, and the savior of widespread corruption and bribery].

The reason why this set of things will become a prominent school in Dashun at this time, and even become the ultimate future of the entire set of "perverse scriptures" of the practical school under the influence of Liu Yu.

It comes from these two aspects.

First, the economic foundation, capitalism is developing, but not enough, and the ownership concept of small farmers and petty bourgeoisie is deeply rooted in the hearts of the people. At the same time, Saint-Simonism itself is one of the three great utopian societies, which includes such things as "benevolence, justice, morality, and virtue" to care for the lower classes, especially some unrealistic care for small farmers, small producers, tenants, hired workers, etc. It is a utopian society of benevolence, justice, and morality.

Second, the emerging class of Dashun, especially the industrial class, is now facing the same problem.

Under the private ownership of land and the free sale of cultivated land in Dashun, it is generally difficult for industry to obtain funds.

Money, or capital, has its own legs, and always runs in the direction where "we don't want them to run". For example, buying land, hoarding land, merging, lending at high interest rates, etc.

And as a fantasy, it naturally has a mentality of compromising with the original rulers.

Under this compromise, the emerging class, especially the industrialists, without considering the radical ownership reform and the extremely violent solution to the land problem, naturally hope to have such a "bank" to give money to those who should be given, so as to avoid difficulties in industrial development and no money.

But, obviously, this "bank"... can be imagined.

This is why Lao Ma's irony: Your Saint-Simon society is so good. The society has become the guardian angel of the stock exchange and the savior of corruption and bribery.

The thread of this fantasy is actually very clear.

Two lines.

Industrial Revolution.

Enlightenment.

The Industrial Revolution gave birth to the "industrial" thought of Saint-Simonism, that is, scientific and technological development, technological progress, and industrial development, representing the future.

The Enlightenment gave birth to Saint-Simon's reflection on the new era - damn, this new era is different from the "rational kingdom designed for all mankind" described by the Enlightenment thinkers. How can this new era be so cruel?

The current situation after the land reform in France, where capitalism is developing but not developing enough, made Saint-Simon ponder for a long time. He has discovered some problems of capitalism, and then he wondered, what's going on?

After pondering, he couldn't understand theories such as surplus value, so he figured out: Oh, the problem lies in the "anarchy" of capitalist production. Wouldn't it be better to find a way to end this anarchy of production?

Since he was at the end of the "Age of Enlightenment", his thinking about human nature was naturally based on the "kingdom of eternal justice".

That is, he believed that "history is finished, abstract human nature is fixed, and there is eternal justice".

Under this understanding, the emergence of the "society" of the Utopian Society has nothing to do with the development of human productivity and the development stage of human history. The so-called "society" is nothing more than a "humane, eternally just, rational" society.

Forget about the industrial society. According to this idea of ​​eternal justice, there is no problem with the fucking iron age and ox-plowing age.

Therefore, according to this abstract view of human nature, thinking about the "future of mankind" is basically like ticking a question.

Monogamy? It is in line with human nature, and it must be eternal human nature, tick.

Profiteering? This is not in line with human nature, at least not the "kingdom of reason", tick.

If you don't farm or harvest, how can you get three hundred shops? Obviously wrong, tick.

Investing capital in industry to make profits, and using profits to promote industrial development? Obviously good, tick.

Equality? It is in line with human nature, tick.

Fraternity? It is in line with human nature, tick.

Benevolence, righteousness, and morality? It is in line with human nature, tick.

Since it is said that abstract human nature is a doctrine that avoids human sociality and class nature, and leaves human social development, and abstractly explains the common nature of human beings. In essence, it is an extension of "religion", "God", and "God created man".

People's standards for "morality, truth, goodness and beauty" are actually eternal.

The core of the Enlightenment is reason, which is to break the shackles of religion.

From this, it is derived that reason is used as a trial platform, and everything is brought to reason for trial. It is believed that as long as reason is appealed to, all human "mistakes" can be overcome.

At this time, capitalism began to develop.

Is capitalism scary?

Scary.

So, why is it scary?

Obviously, it is because of human "confusion and enlightenment", taking the wrong as right and the bad as good.

So, as long as these "confusion and enlightenment" are solved, won't the scary problem of capitalism be solved?

Everyone talks about benevolence, righteousness, morality, and is a good person. Don't be confused or go astray. Isn't this the world of harmony?

What does this have to do with productivity? What does it have to do with the development of human history? From this perspective, let alone the pre-industrial age, even in the slave age, as long as we can achieve human nature, not "bewilderment", and eternal justice, we can completely "community" and achieve a beautiful society.

This is essentially no different from the dream of the Three Dynasties and the Great Harmony.

It's just that the cornerstone of productivity of one is the industrial age; the other is the bronze and iron age.

After all, even Confucian scholars did not just talk about benevolence, righteousness and morality, but also fabricated a whole set of "Zhou Li" system, dreaming of guiding the operation of society.

And Saint-Simonism, in this era, created a set of "industrial system", which is also normal.

From this, the last link of the "distorted scripture" of the so-called Dashun School of Realism was produced by Liu Yu.

Dashun is the imperial examination system.

Saint-Simonism is elitism.

Isn't the imperial examination system for selecting elite talents? It's just that the times have changed. The elites now should know foreign languages, geography, industry, and technology.

The real school thinks that it would be great if we replace them. Because we are the real elites, and you should give up your seats.

The same.

The rule of the Three Dynasties and the Great Harmony are also based on abstract human figures and eternal justice.

It is nothing more than your old-fashioned "Zhou Li", which does not mention steam engines, textile machines, iron tools, ox-drawn plows, or blast furnace iron. Your old-fashioned "Zhou Li" is outdated. Now, we need a new "Zhou Li" with "industrial system and bank regulation" as the policy.

This also involves the "ideology" of Dashun.

That is, when Dashun founded the country, it used the knowledge of the Yongjia and Yongkang schools.

When the knowledge of the Yongjia and Yongkang schools reached the stage of Chen Liang and Ye Shi, it went back to the problem of "from outside to inside" and "from inside to outside".

Ye Shi could not untie this knot, so he had to go back to the institutional operation of "restoring rituals": since we are taking the path from outside to inside, Zhou Li and the Six Arts are the ultimate standards of "outside".

Can we practice internal skills by practicing external skills, and ensure that this internal skill is the right way?

What if we practice it in a wrong way? A set of external skills are practiced one after another, and in the end, all the skills are magic skills. Isn't this bullshit?

This is the root cause of the quarrel between Zhu Xi and Chen Liang. You, Chen Liang, said that you want to enrich the country and strengthen the army. Then you have practiced the external skills of enriching the country and strengthening the army to the extreme. Are you sure this is the right way? The Jin people are eyeing you covetously. You said that enriching the country and strengthening the army, from the outside to the inside, the orthodoxy will not be broken. What if the Jin people win, the country will continue, and the country will be rich and strong. Then you mean that the Jin people also have the orthodoxy? Brother, you are right to listen to me. Let's say that after three generations, the orthodoxy has been broken. No one has the orthodoxy. Even if the Jin people win, they have no orthodoxy. The orthodoxy is in the hands of us scholars. We still have the initiative to "restore the orthodoxy" as the righteousness at any time.

Since this problem cannot be avoided.

Then, Ye Shi can only go back to the institutional path of "restoring rituals": You see, the Master has written the external skills of the system clearly, in "Zhou Li", the system, official system, land system, tax system, etc., a trap. As long as we follow this set of external skills, can we still go astray?

Continuing to the Dashun period, to the Yanli School, it was also stuck in this link. That is, the link of "from the outside to the inside" - Yan Yuan and Li Xian asked their disciples to learn "arts", not to read the scriptures first, as long as the six arts were mastered, from the outside to the inside, the right way would come naturally.

This is why in the early years of the founding of the country, the Neo-Confucian School madly criticized the Yanli School, saying that they "did not know where to go, so they built a car first and ran forward with all their strength. Isn't this blindly walking? If you don't go inside first, do you know where you should go? If you don't know where you should go, you learn art and "build a car", and then run in the wrong direction, isn't that getting further and further away from the right path?"

This is also why with the development of textual research, especially when it comes to the issue of "pseudo-book textual research", it involves the textual research of whether Zhouli, Shangshu, etc. are "later recognized fabricated", the people of the Yanli School are so excited, opposed, and argued.

It stems from the problem of "from outside to inside". The basis of "from outside to inside" is to have "systems" of ancient books such as "Zhou Li" and "Shang Shu".

The ultimate goal of practicing external skills is to achieve the ultimate goal of the right way through "restoring the system of the ancient times".

How to ensure that the internal skills practiced "from outside to inside" are not evil is the problem that Dashun has been unable to get around in the process of governing the country after solving the problem of "humiliation of barbarians" after learning the Yongjia and Yongkang schools of Song Confucianism. It is also the root cause of the embarrassing ideological construction scene of "destroying but not establishing" Neo-Confucianism.

Why did you choose the knowledge of Yongjia and Yongkang in the first place?

The answer is that this is the knowledge of fighting, the knowledge born under the shame of Jingkang, which is in line with the reality of the last years of the previous dynasty, and it is Dashun's righteousness.

After taking it, when it comes to governing the country, this thing is known as "too hegemonic". Now that the Eastern Tartars have been abolished, how can this kind of "too hegemonic" knowledge be regarded as orthodoxy?

Of course, since it was chosen at the beginning, now, for Dashun, in terms of the ideology of "self-restraint" or "restoration of ritual", in theory, "restoration of ritual" is closer to Dashun's ideology.

Self-restraint, then restoration of ritual. From inside to outside, it is one way.

Restoration of ritual, from outside to inside, institutional construction, so that the inside and outside are consistent and ritual is restored, and finally self-restraint is naturally achieved, from outside to inside, it is another way.

In other words, the ideology chosen by Dashun since the founding of the country in order to obtain "great justice" focuses on "external".

This idea continues to this day, and under the influence of subtle influence, when the steam age is about to come, even the practical school urgently needs a "systematic external work".

This "external" should be similar to Zhouli, a complete set of systems, laws and regulations, policies, ownership, and even the amount of interest should be taken into account.

Therefore, the utopian "Saint-Simon elite industrialism, strengthening the bank's inclination towards industry to suppress mergers, and the Saint-Simon Utopian Society, which is very consistent with the Dashun School of Realism and close to the economic foundation of Dashun at that time, has become the final "ultimate future" of the entire set of [perverse scriptures] of the Dashun School of Realism.

Interpretation of the current situation, understanding of the future of industrialized productivity, and the ultimate future of the Utopian Society, this set of perverse scriptures can also be regarded as having a beginning and an end, the government will not stop even if the person dies, the disciples have faith, and the policy reform has a goal, and it can be launched according to the "scripture".