Xinshun 1730

Chapter 1435 Disagreement ([-])

Although the emperor's romantic fantasy is at most the level of the Westernization Movement and space opera.But at least, the fantasy elements in it include the advancement of technology, which is still stronger than those fantasies about the rule of three generations.

At least, this can be regarded as talking about material things. We have clearly recognized the contradiction between people and land in Dashun, the level of yield per mu, and the material reality that there is simply not enough food to eat if we continue through simple calculations.

Compared with the imaginary and abstract things that only rely on the Three Emperors and Five Emperors, the system of civil and military affairs, and the Dao, at least they are closer to reality.

Of course, it is impossible for the emperor to express all those thoughts, especially some political thoughts.But Liu Yu can roughly guess the same, or this is the "final" thinking of the feudal rulers.

If the idea of ​​balancing, using force to equalize the land, reforming the imperial examination, and in turn suppressing the new forces with the small peasant bureaucratic imperial examination cannot be achieved, then Liu Yu need not worry too much.

The emperor didn't speak to Liu Yu directly, nor did he say anything in secret, and he didn't mention what to do in the future.

The contradiction between man and land seems to be an unsolvable problem in the Iron Age of cattle farming.

Even if it is said that the development of industry and commerce in the future is enough to accommodate a very large non-agricultural population.

But no matter how it is accommodated...how much food can be produced, this is still a fundamental problem.It's not that the industrial and commercial population doesn't want to eat, it's just that they use an industrial and commercial method to complete the redistribution of food.

Industry and commerce cannot produce food.

Industry and commerce only distribute food among the agricultural and non-agricultural population through circulation and exchange.

The emperor's vision of the future of "fertilizers and water pumps" is not a closed and ignorant farmland vision of a continental civilization.

On the contrary, this is precisely the real understanding of Dashun's current reality.

And this kind of reality, accompanied by Dashun's land reform in the southwest, made the emperor have a deeper understanding.

Such as corn and potatoes.

These things, in the plains, especially the North China Plain, the effect of these American crops is not very significant.

But in the southwest, especially in places like Yunnan and Guizhou where there are almost no plains.

With the deepening of land reform, a small field on the top of the mountain was planted with corn and potatoes, which directly triggered population explosion.

Corn and potatoes have completely different meanings from those in plains and mountains.

Now that the Ding tax has been abolished, demographic statistics no longer need to be falsified, but are generally used as political achievements.

After all, Dashun's political correctness originated from the Analects of Confucius.

And when the master's disciples recorded the master's words, the material basis of the economic foundation was when the population of the world was still insufficient and the arable land was still abundant.

Therefore, of course, the increase in population has also become part of the political achievements.In the troubled times of the Spring and Autumn Period, the population increased, which is indeed a political achievement.The correctness of the material basic technical conditions in the Spring and Autumn Period may not necessarily be the correctness of the current material basic technical conditions.

The emperor would not be confused by this correctness, especially after experiencing the population explosion after the Southwest Reform and Returning Land, the understanding of population, arable land, grain, and yield per mu has deepened.
Therefore, the emperor asked: "Qing trained troops in Weihai, and moved civil affairs in Jinghai Sea; reformed salt administration, water transportation, export, and commerce in Songsu, and carried out civil affairs in Nanyang; governed the Yellow River waterway in Shandong, and carried out civil affairs in Fusang."

"You also know that Yan Li, a great Confucian in this dynasty, talked about equalizing the fields, and his words about equalizing the fields. Although the name is old-fashioned, they may not follow the ancient methods in the end."

"As far as Yan Xizhai and Li Gang are concerned, the problem that can't be avoided is the 'population'. Even Li Gang also attaches great importance to business, but what he sees, scholars, industry, business, etc., after all, cannot accommodate many people in the world."

"Because Li Gangzhu and others believe that non-agricultural industries cannot accommodate many people, there are also many entanglements in the law of land equalization."

"I heard that Aiqing studied with Yan Lizhi, and sometimes got close and sometimes refuted. This farmer, and the scholar, businessman and population... Although there are differences between you, the root of this difference, as far as I can see, is nothing more than There are differences in the future yield per mu. Whether you believe in the future yield of five or six hundred catties per mu will be different."

"But when Aiqing trains troops in Weihai, he will do whale-sea emigration; when he is reforming in Songsu, he will do Nanyang development; when he controls rivers in Shandong, he will do Fusang emigration... In the end, it is still Aiqing, even if he thinks that in the future, he will produce five per mu. Six hundred catties, but for a long time, the occupations of scholars, workers, and merchants still cannot accommodate too many people. We still have to rely on immigration to solve these problems.”

"Then what is the attitude of loving Qing Yu to the old Confucian scholars?"

"Agriculture, industry, business, etc., what kind of attitude does Ai Qing have?"

The so-called revivalists of Confucianism are actually the reformers of the Confucian cultural circle.In this regard, the whole world is like a bird.

Protestantism is the fundamentalist and reformed sect of Christianity.

Wow, the Habbi faction, in this era, is actually a reformist in the Green Church.

Even in the Confucian cultural circle, whether it is the ancient Confucianism of Dashun, the retro-styled Japanese, or the Practical School of Korea, they have all been reformers in history.

Restructuring from antiquity is actually the same thing as "learning from the east and learning from the west" and "using the east to satirize the west" in the European Enlightenment Movement—including the Renaissance, which is actually a kind of reorganization from the ancient times.

It is nothing more than creating an ideal country first, and then adding all good things to this ideal country.

As for the restructuring of Togu, it is actually the same thing as the moon outside.

Anyway, the three generations of the past, and the other side of the ocean, in this era, are actually as far away, just make it up.

Dashun likes to reform the ancient system, and it is not much different from the reform of the ancient Renaissance in the late Middle Ages—that is, the productivity has not developed rapidly, but the life span of people is limited, archaeology is not developed enough, and historical records are weak. It allows the reformers to place some unrealistic fantasies in ancient times.

The learning from east to west in the Enlightenment Movement was due to the rapid development of European productivity in the past hundred years-the British agricultural yield soared from 90 catties per mu to 120 catties, an increase of 30%, which is the rapid productivity visible to the naked eye. Development - making people aware of the continuous improvement of productivity.

Aware of the continuous improvement of productivity, the rhetoric of "Tuogu" was a little sloppy, so he changed it to create an utopia outside the country.

In short.

Togu's restructuring stemmed from the stagnation of productivity.Social existence determines social consciousness. Even if productivity develops, it is so slow that a person who lives to be 70 or [-] years old cannot perceive that productivity is in a state of progress. Naturally, the reform will be pinned on the ancient times that cannot be verified at all. In a state of stagnation, people will think that the productivity in ancient times is the same as it is now, so that the ancient times can be reversed, and the three-generation rule of "assuming that the productivity is the same as it is now, but the living standards of the Chinese people are much higher than at this time" is achieved.

Of course, in fact, if a person from the Han, Tang, Song, Yuan and Ming Dynasties really returned to the rule of the Three Dynasties, his standard of living would have nowhere to cry.The premise of Tuogu’s restructuring is to assume that the productivity of the Three-Generation era 3000 years ago is no different from that at this time, so the doubts of “Why the Three-Generation System is so good and why it is so bad now” come to mind.

The East-to-West transfer and the West-to-East transfer stem from the rapid development of productivity, so that living people can feel the changes in productivity, so they cannot rely on the past, but can only rely on "an invisible, Untouchable, but heard of foreign countries".

Don't talk about Dashun, in fact, Europe is also like a bird.Isn't the Dutch Batavia myth shattered?
Because people live in an era where the increase in productivity is visible to the naked eye, they can’t help but think, damn it, I’m different when I was a kid and when I grow up, how could ancient times be better than now?
The ancient myths are shattered, or they rely on rational inferences to launch an ideal country.

Either rely on a remote place in the era of the real world, a remote place outside the country, and create an ideal country.For example, the China imagined by Voltaire.

So, is the ancient Confucianism in Dashun a reformer?This is obvious.

Apparently, they are.

They are using the social existence at this time to reinterpret the scriptures of the past.Even if it is said that the development of textual research and Pu Xue has made the authenticity of "Zhou Li" a problem, they will still interpret the social consciousness of "Zhou Li" according to the level of productivity and social existence at that time.

In the end, we had to get stuck on the issue of "productivity".

Yan Yuan, Li Cheng, and even Cheng Tingzuo and Wang Kunsheng, who came after him, were all stuck on the practical problem of productivity, "how can industry and commerce accommodate a large number of people?"

Don't look at so many appearances.

Don't read so many explanations.

This matter is essentially a question of social existence determining social consciousness.

What is a social being?

Social existence refers to the sum total of social material living conditions.It includes geographical environment, population quantity factors, productivity, production relations and so on.

Under this kind of social existence, can they be expected to develop a social consciousness beyond the social existence of this era?
Now I am talking to those scholar-bureaucrats who are called retro but are actually reformists, saying that in the future, the non-agricultural population can surpass the agricultural population; it can solve the problem that Li Gangzhu has been unable to justify the increase in the population after the equalization of land. , unless there is a prophet, who would believe in the existence of this society at this time?

Under the existence of such a society, who can generate social awareness that the non-agricultural population will surpass the agricultural population in the future?

The emperor was actually very clear about the "future" advocated by Liu Yu in the Real School.

This "future" is actually a "future" beyond the current level of productivity, that is, China's problems must be solved by industrialization and industrial and commercial development. In the end, the non-agricultural population can completely surpass the agricultural population.

The "future" advocated by Liu Yu can be justified at this time.

This kind of self-justification, under the conditions of this productivity, the biggest loophole can be covered up with an abstract sentence of "continue to develop".

In other words, why do some people believe in the "future" advocated by Liu Yu at this time?
What is the basis of their belief?
Could it be that the people of the Practical School are all fools, who believe what people say?Why do they believe in the future that Liu Yu advocates?Under the current level of productivity, what is the underlying logic of this advocacy?
(End of this chapter)