Xinshun 1730

Chapter 1509 Final Chapter Ninety-three Years ([-])

Is this a good thing or a bad thing?
This is akin to asking, did capitalists represent progress in the 17th century?
Saint-Simonism actually split immediately after Saint-Simon's death.

Just like Confucianism is divided into three parts after the death of the master, and the three clans are different from Mozi after the death of Mozi.

Continuation and development of a part of Saint-Simon's doctrine, industrialism, was Comte.

In the era of Saint-Simon, industrialism and industrial capitalists can also be regarded as a progressive force.After all, when Saint-Simon lived, he participated in North American independence and French revolution, and when he died, the restored Louis XVIII had just died.

However, when it came to Comte, Engels said: [The Comte Party became very indifferent to the workers' movement.Because the workers are already too powerful, in order to maintain a real balance of power between capitalists and workers (in the view of Saint-Simon's school, they are all producers (compared to the nobility, landowners, rentiers of that era)), it is time to support the capitalists Well, since then, Comte has lost all interest in the question of the workers.]

In other words, the era of Saint-Simon was in a period of transition from a feudal society to an industrial age.In this transitional period, industrial forces, including both capitalists and industrial workers, are regarded as progressive forces compared to the old forces.

However, with the death of Saint-Simon, the split of schools, and the gradual development of French industry, the Comte faction, which inherited the ideas of the Industrial and Scientific Council, and the legacy of Saint-Simon's elite technocratic industrialism, were inevitably ridiculed by Lao Ma as 【A capitalist is not a capitalist because he is the leader of industry; on the contrary, he is a commander of industry because he is a capitalist.Supremacy in industry is an attribute of capital, just as in feudal times supremacy in war and in courts was an attribute of landed property.]

[Therefore, Comte and his school can prove the eternal necessity of the feudal lord just like the eternal necessity of the capitalist lord]

Roughly and simply, where are the differences between the two families.

After the split of Saint-Simonism, Comte inherited the idea of ​​the Council of Industrial Sciences, believing that "the era of industrial capitalism is the end of history and the perfect social form".

【…The ideal society should be that everyone has empirical ideas, entrepreneurs or scientists are in charge, science is used to guide life, there is no war, and a well-ordered industrial society】

【Order is the premise of progress, and progress is the goal of order.Just like in animal mechanics, balance and progress, as the basis or as the goal, are indispensable to each other...]

To a certain extent, this set can become the prominent school and official ideology of the French Third Republic, also because the French may have "tossed" too much in the past hundred years from the era of the French Revolution to the failure of the commune. ’ full of longing.

This is the polarization of Saint-Simon’s industrialism and the scientific council’s thinking, but because the bourgeoisie had not fully seized power in Saint-Simon’s era, and even the dynasty was restored, so in the eyes of Saint-Simon, “progress” is greater than “order.”

The former Carbonaran members in their school thought about supporting Lafayette as a dictator and implementing Saint-Simonism as an autocratic consul; they also directly supported Nasan to come to power... Regarding the existing order, they never Feel indestructible.

And when the bourgeoisie basically seized power and France's industrialization was initially completed, the industrial industrial technocracy that split from the natural faction believed that order was greater than progress, and even order was the premise of progress, and that industrial capitalists were the leaders of industry.

In part of the Saint-Simon school inherited by Comte, the vision for the future of society is as follows:
Society is divided into spiritual power and temporal power.

Two thousand Presbyterian Churches should be established throughout Europe to be responsible for moral education and public life, which is spiritual power.

In terms of secular power, the whole of Europe should form a secular council with as many people as the Presbyterian Church, with the same number of big bankers, industrial capitalists, etc., to guide the economic life of Europe, and eliminate everything that hinders the love of mankind. Development of individual rights.

In addition to what I said earlier, this era is an era in which inventions and creations can emerge with just an idea of ​​craftsmen and inventors. Capital investment has not had such a great impact on technological progress, and it is not enough to say that doing something requires at least a few investments. The era when hundreds of billions can produce results.

Therefore, genius, the word, is magnified in this era.

Therefore, in this context, the difference between people is really as big as that between humans and dogs—so, in the playing cards of Saint-Simon's school, "king" is replaced by "genius", and genius is Saint-Simon's school King in playing cards.

Therefore, in 53, Comte even directly opposed the "equality" slogan in "Liberty, Equality, Fraternity" put up by the French.

He believes that the word "equality" seriously hinders the progress of mankind.

This kind of genius theory is actually quite familiar to later generations of Chinese people. It seems a little baffling why Mr. Lin's set of things should be linked with Kong when he approves it, but it is not.

As Lao Ma satirized, if this set of things continues to play, it will be a new hierarchy, and it will be the restoration of feudal hierarchy in the industrial age.

[Comte's set is the spokesperson of the imperial system (personal dictatorship) in politics; it is the spokesperson of capitalist rule in terms of political economy]

[In all spheres of human activity, even in science, the mouthpiece of hierarchy]

Lao Ma sarcastically said [the eternal necessity of feudal lords can be proved just like the eternal necessity of capitalist lords]. The eternal necessity of the Lord.

And the problem is here!
Now in Dashun, Li Yan succeeded in the coup, and was ridiculed by Liu Yu as a school of realism who "still has the mentality of a superior scholar and self-deprecatingly not a scholar", and the capitalists, industrial capital, colonial expansion, industrial progressivism, etc. behind them etc. In essence, they have acquired certain powers.

Therefore, in "progress and order", they have already obtained order, so order is a prerequisite for progress.

whose order?

Naturally, it is the order in which the real school occupies a dominant position in the pioneering area.In other words, the pragmatists and the bourgeoisie have basically essentially served as the order of the ruling class.

The conservativeness of this order, or, in other words, as described by later generations, the École Polytechnique changed from a radical to a conservative stronghold of the Da Shunshi school, is it good at this time?

That depends on how it compares.

It depends on what era it is.

Compared with the landlords, tenants, gentry and small farmers, feudal lords, and clan order in the interior... It can only be said that the conservatives in this group of practical schools are all radicals compared with the gentry and lords in the interior.

Compared with 1793 in the Western calendar in history and the 58th year of Qianlong in the Manchu Qing Dynasty, this kind of thinking is obviously "conservative" that is radical to the point of explosion.

This is not a compliment: it's more like complimenting an adult for his strength, for his one-to-ten in kindergarten... Indeed, in kindergarten, this adult can indeed be one-to-ten.And the real strong ridiculed this person for being weak, but it is also true that this person can win one against ten in kindergarten.

Lao Ma criticized this faction, saying [Just as they (order conservatives) are now defending the "benevolence" and wage labor system ruled by capital, if they were born in the feudal era or the era of slavery, they would similarly regard the feudal system and slavery as institutions founded on the very nature of things, as natural outgrowths that grew spontaneously; Institutions are "eternal" and are corrected by "moral temperance" against claims that predict their destruction]

It's the same on Dashun's side.

Is there anyone in the practical school who has seen the problems of the new era?
Of course there are.

But most people who see the problem, as Lao Ma said, if they were born in the feudal era or the era of slavery, they would also regard feudalism and slavery as systems based on the nature of things and as spontaneous growth to defend the natural product that rises.

Is there anyone in the Real School who criticizes the new evils of capitalism in the pioneering regions?

Of course there are, but "disadvantages" are "disadvantages"; "eternity" is "eternity".

Just like Confucianism in feudal society, criticize the disadvantages of reality?criticism.But what is eternal is eternal. In addition to criticism, on the basis of eternity, I hope to use moral restraint, preaching, etc. to correct it.

This is like, in front of the Confucian scholars, you can curse the gentry, the emperor, etc., rubbish and tyranny, and they will not object, and they may even scold you together.

But if you are not cursing, but saying that the feudal ethics and the Son of Heaven and the People should not exist at all, it cannot be eternal, and it will definitely perish.What attitude do you think they will have?

the same.

The problem is that the eternal, progressive, and perfect "beautiful future of orderly industrial development" that the Dashun School believes is not confirmed everywhere in Dashun.

The Practical School of Dashun is still defending the benevolence of capital rule and the wage labor system, and is still fighting against feudal forces—I admit that we have some problems, but you are even worse.And our problems are small problems, and they can be cured after a little repair, but you will definitely be wiped out.Our system is the ultimate eternity and can reach the world of well-off and great harmony. Go to hell with your system!

Therefore, it is necessary to analyze whether Dashun, a group of conservative technocratic industrialists, is progressive or reactionary based on the reality of Dashun at this time. Besides Xianfa, there are more than 2 million people living in Under the rule of the gentry and feudal lords.

The conservatives in the advanced areas are the radicals in the inner areas.Just like the group of old conservatives who built the Yellow River with Liu Yu at the beginning, they were the extreme radicals who were properly placed 50 years ago.

The capitalist system masquerading as industrial progressivism, in the face of the feudal forces, if they can’t even defend “their eternity”, then when they start a war with the feudal forces, they will be three points short of themselves—they are saints , It is eternity like the eternal night; if you don’t even have eternity here, it’s just a flash in the pan, so why fight?
It is precisely because of this situation that another characteristic of the Dashunshi School—benevolent governance—has been shaped.At least it is the benevolent government in the mouth, that is, they support the equalization of land and state-owned land, which is the most benevolent government in the world.

Because if you don’t even talk about benevolent governance, but engage in the Physiocratism: natural order, death deserves death, natural regulation, mergers are justified, etc., in Dashun you can’t make any noise at all, and you will be suppressed to death.

Of course you said that those country gentry and landowners are not good birds, and they do all kinds of inhuman things.

However, to do something like Xiaosi, you have to write some "Left" poems:

A history of the canopy and reed factory, containing the view of the people of Yanzao.

Qiaoshan is far away, and Fuhai is also difficult.

When the heat is known, it should be cooked, and the marinated paste should be evenly prepared.

The poor are suffering all the time, and Henry is someone else.

It's one thing to do human affairs or not.

Whether or not to speak human words is another matter.

In Dashun, if any school can do what the Physiocrats did and said—in times of famine, don’t interfere, let the natural order adjust—if this can be done in Dashun, it would be hell .

Therefore, this also created the link in the three crooked scriptures of the Dashunshi School-the utopian element in Saint-Simonism.

Without the link of "Utopian Society" or "Subjective Society", or even "Reactionary Society", it is impossible to become a prominent school in Dashun.

This is determined by the tradition and culture of Dashun.

But in the same way, Dashun's changes have another peculiarity.

Lao Ma said that things like summoning the dead and using traditions to explain new things are like a person who has just learned a foreign language and always has to translate the foreign language into the national language in his heart; When he is able to forget his native language and use the new language, he will be considered to have grasped the spirit of the new language and be able to use it freely]

[Men make their own history, but they do not make it as they please, not under conditions chosen by themselves, but under conditions directly encountered, given, inherited from the past.The traditions of all dead ancestors haunt the minds of the living like nightmares.It is precisely in these times of revolutionary crisis that men seem to be busy only reinventing themselves and their surroundings and creating things that have never been heard before, and they tremblingly call upon the dead to their aid, borrowing their names, battle-cries and Clothes, so that in this revered costume, and in this borrowed language, a new scene of world history will be enacted...]

Back then, Kang did not hesitate to say that Liu Yu was not from Dashun at all.

However, the Practical School taught by Liu Yu must have had little influence on the matter of "always translating foreign languages ​​into the national language in the heart".

This kind of not learning the native language does not mean not learning the traditional culture, or even straightforwardly understanding the native language.

Rather, the set of things that Liu Yu learned by himself was originally something that the heroes of later generations completed localization.It has already become a "native language", and then it will be pushed back to the people in Dashun.

Moreover, the group of people of the Practical School went to school since childhood, and they were not the kind of monks who "spontaneously broke through from the original literate elite in the old era of the country", but were instilled by Liu Yu.

Since Lao Ma said [Just like a person who has just learned a foreign language always has to translate the foreign language into the native language in his mind; When learning a new language, he can be regarded as having grasped the spirit of the new language and using it freely].

Then throw these children to a school that only speaks "foreign languages" since they were young, wouldn't that be enough?At the age of seven, one learns that the earth is round; at the age of twelve, one learns the simple movement of the sun;
At the same time, there were too many undead that could be summoned by Dashun.Who must summon Duke Zhou Zhongni?Can't Mo, Guan, Zhuang, Lao and others be summoned?
Moreover, the previous official ideology of Dashun itself was the Yongjia Yongkang School, which can be said to be very clear-headed in its attitude towards Buddhism-fuck, the Buddhist group uses the principles of nature, world, and origin. Those philosophical terms like these are translated into Chinese, borrowed from Chinese, and incidentally pollute the original meaning of these Chinese.You guys who are engaged in Confucianism, actually follow their thinking mode, do something like Wuji Taiji to attack them, and talk with them to prove that Confucianism is better than Buddhism. medicine, and set up Guoguo with the bandits].

Therefore, Ye Zhinian's thinking on the debate between Confucianism and Buddhism is very clear: Transliterate the broken words of Buddhism directly, don't pollute the Chinese vocabulary, and make something out of nothing; don't engage in debates like Wuji and Taiji.Butchered, killed, banned, don't talk to them at all.Even if you’re kidding, our Confucianism is about human knowledge and etiquette, and it’s not on the same track as Buddhism, which talks about the universe. Debate on the track?It was directly slaughtered and banned, so why argue?Just to put it plainly, sacred science is not about talking about these bastards at all, it is about real politics, not about the soul of the universe, isn't it?After abolishing Confucianism, which is the only one of the hundred schools of thought, it is already an official sacred teaching. With a knife in hand, how can you do something like Tai Chi and Wuji to practice Buddhism?Do you understand what it means that the weapon of criticism is not as good as the criticism of weapons?
The Dashunshi school has inherited this point, and does not argue at all about things such as Tai Chi, Wuji, Qi, and original mind.

If you insist on arguing about this aspect, you will spray it to death: We are sent from the outside to the inside, and we learn the "six arts" of the variant, and we only argue about "skills", such as astronomy and calendar, water conservancy and agriculture, anatomical medicine, and physical chemistry. ;Don't argue about "Tao", such as Taiji Wuji, good and evil in the heart - we are the faction that claims to inherit the tradition of the Six Arts, and you people are purely heretical Confucianism who have been infected by Buddhism and don't know it. The theory of subjugation of the country that Mr. said [make China a barbarian]!

All of you are polluted by Yi Di’s thoughts without knowing it, just like a piece of paper, here we only talk about paper that is yellow paper and white paper, but with the introduction of Yi Di’s learning, it has changed from yellow paper and white paper to talk about more paper Length and width, things here are about color, and things over there are about length, but when people come, instead of forcing them to talk about color, you give up the color and talk to them about the length and length of your paper. Longer and wider... This is not worthy of being a Confucian scholar at all.

Of course, this kind of purely rogue-like debate has reached the Han Dynasty and the pre-Qin period, completely negating the various variants of Neo-Confucianism after the introduction of Buddhism, but this kind of rogue-like spraying to death is very efficient and pure It's just for the sake of swearing, not for debating at all, so it's naturally efficient.

Under various factors, the characteristics of Dashun’s industrialist school, or practical school, their characteristics have become more and more clear-the state control of benevolent government, well-off, Datong, imperial examination system, technical bureaucracy, salt and iron inheritance Industrialism characterized by Dashun's private ownership tradition.

(End of this chapter)