New Shun 1730

However, Cheng Tingzuo did not just mock, but studied the situation and system of the Kingdom of Korea. Although he only had a rough understanding, Li Ik's evaluation in his heart was slightly improved.

It's just that it is useless in the Celestial Empire. But based on the special situation of the Kingdom of Korea, it is not useless.

For this reason, he also used this incident to educate his disciples such as Meng Songlu, saying that Liu Yu's reforms in Jiangsu Province, although effective, may not be applicable to the whole country.

Just like the idea of ​​Li Xinghu of the Kingdom of Korea, although it seems quite ridiculous to you, it is different considering the reality of the Kingdom of Korea.

In short, Li Ik is opposed to even currency, and what he wants to restore is the extremely troublesome system of granting land and returning land after death.

These are definitely unacceptable to Cheng Tingzuo and others. The land thought of the Yanli School is based on the reality of the silverization of Dashun currency, the development of commodity economy, and the increase of urban population.

The Kingdom of Korea has just begun to have problems such as currency, usury, and land annexation.

Of course, on the issues of righteousness, heart, nature, and qi in the superstructure, the Yanli School directly labeled Yi Ik as a heretic, and believed that he was a heretic who was influenced by Western learning.

When Quan Zheshen said this about his master, Meng Songlu immediately understood why Quan Zheshen had to go to the village agreement and village community that his school had set up.

Both sides believed that if you can be well-organized, you should be well-organized, and if you can't be well-organized, you should be even.

But... but in terms of specific ideas, the difference between the two sides is huge.

Meng Songlu knew that the people of the opposite school regarded money as a "monster" and opposed the issuance of currency by the Kingdom of Korea.

But what Meng Songlu did here was definitely based on the recognition of money.

After the school spread to the south, the understanding of industry and commerce was still based on silver currency. Wang Kunsheng's attitude towards industry and commerce was also "awarding honors according to the amount of tax paid and giving honorary titles", which was actually similar to the level of representatives of the conference determined by the amount of tax paid; and he also supported house taxes and collecting taxes on renting urban land for building houses.

Although they had no money when they enclosed the land, they could only join hands with people from other schools, and got funding from some great scholars, and compromised a lot on specific policies.

But Meng Songlu knew very well that the reason why his school made this attempt was mainly to try out various views and attempts on rural land issues within the school.

Although Liu Yu ridiculed them for being a retro performance, pretending not to know that the biggest contradiction in the world is not whether the per capita 100 mu of land can feed people.

But ridicule aside, the main issue of their school's attempt to enclose land is the unresolved issues that have been pending within those schools.

For example, when a person is old and can no longer farm at the age of 60, and has no children, can the land allocated to others be cultivated and half of the harvest be obtained?

For example, if the family has young children, can they be allocated 20 mu of land to the children, let others help to farm, and the children go to school. If they can go to school and get a salary, they will return the land; if they cannot go to school, they will be given land again?

For example, with the population growing, how can we ensure the fairness of equal distribution of land for a long time?

Is it 240,000 mu of land, with 100,000 mu left uncultivated in advance, so that land can be granted in the future?

Or is it to separate good land from bad land, granting 50 mu of land to good land and 150 mu of land to bad land, waiting to turn bad land into good land, and then take it back and redistribute it?

For example, can the patriarchal system be restored, with the eldest son inheriting the land of his parents, and the second son and the second son go out to sea to open up in places such as Nanyang, and the money for the opening up should be paid by the eldest son who inherited the land granted by his parents?

For example, should taxes be collected directly from everyone, or should the well-field system be restored, with a special public land vacated and used as tax by private farmers after cultivation?

These things are the "conceptions" of the school on land policy in recent years.

Anyway, after Liu Yu ridiculed them, Cheng Tingzuo said to Meng Songlu that although the ridicule of the Duke of Xingguo made sense, it was not true.

He used the slogan of "equal distribution of land" before the Jiugong Mountain of Dashun as an example, saying that even if Emperor Taizu had equalized the land at the beginning, how could it be equalized?

After the equalization, how can we guarantee that there will not be a repetition of past annexation in the future?

As for the specific policies of villages, taxes, and land grants, which ones are fantasies and which ones are feasible?

Therefore, our attempts are still meaningful.

Let us not consider how to make the landlords return the land to the tenants, or redeem, increase taxes, reduce taxes on official land and increase taxes on private land, or forcibly collect them.

We should first try how to eliminate the previous stubborn problems in the land system.

After finding a practical and effective way, we can consider how to solve the problem of returning the landlords' land to the tenants.

In short, the existing Yanli School believes that there is indeed unfairness and irrationality in the world, but we should first find a fair and reasonable direction, model, and system, and then solve the unfair and irrational problems.

If it is said that the land system we envision can not be maintained on these 240,000 acres of land, then there is no need to think about the issue of equalization in the world.

Moreover, they also believe that, indeed, after the reform, the people's livelihood in Jiangsu has been greatly improved.

However, is this system due to the special characteristics of Jiangsu? Can it be implemented nationwide? Whether it is transportation, traffic, shipping, climate, etc., can the reforms Liu Yu made in Jiangsu Province be applied to the whole country? Or is it limited to one province?

In the simplest terms, do other provinces have the large amount of salt merchant capital and the benefits of salt from five provinces?

The large-scale migration of hundreds of thousands of people did not cause a large-scale uprising of refugees. Can other provinces also do this?

Can tenants who quit their tenancy and flee to cities or overseas be accommodated in other places?

After being ridiculed by Liu Yu, some of the words Cheng Tingzuo and Meng Songlu said had the subtext: "A dynasty has no eternity. If Xing Guogong's reforms cannot save the world, then when those who overthrow Jie and Zhou rise again in the future, when they shout Juntiankou When calling the shots, our attempts can help them no longer just shout slogans, but have a practical system that can be used by the whole country rather than by one province or one state."

If this can be achieved, then Cheng Tingzuo believes that his attempt will be lasting.

Success or failure cannot be evaluated in a short period of time.

As for retro, it is just a cover for their school of thought.

Wells are all based on ancient times.

Therefore, although it has the remnant forces of the Taizhou School joining in, in some directions it seems to be following the path of He Xinyin's Gathering Hall, but some core elements are not.

Even with the overseas expansion, the idea that Meng Songlu and Meng Tiezhu were ridiculed when they argued, "Restore the ancestral legal system, the legitimate son inherits the land and pays the development tax, and the second son and the common son go to sea to expand the land" can be regarded as one of the ideas they are trying to try.

In this case, it is conceivable that money and currency will never be considered "evil". There is no real preparation at all to implement the universal method of "husband has a hundred acres of land" that Liu Yu ridiculed several times.

As for Liu Yu's reforms in Jiangsu, their school's evaluation... In Cheng Tingzuo's words, Duke Xingguo was asked to know what the main contradiction in the world was, but he didn't solve it at all.

[How can he solve the problem? He only solves the problem of the tenants]. This is what the Yan-Li School mocked at Liu Yu.

It also complements Liu Yu's evaluation of their school of thought - [You know clearly that the main contradiction is A, but you pretend that the contradiction is B, and then try your best to solve contradiction B].

Although the two sides bared their teeth and taunted each other, the overall relationship was not so tense, showing a very contradictory relationship.

They both acknowledge each other and ridicule each other.

This contradictory mentality is obvious when it comes to Meng Songlu.

On the one hand, when introducing the results of the reform here, there was a lot of ridicule in his words, saying that Liu Yu's reform was that "the poorest people were driven away, and the rest naturally became rich."

On the other hand, when Quan Zheshen accused Liu Yu of practicing light and heavy tyranny, Meng Songlu stood up to defend him and mocked Quan Zheshen by saying that what you were doing was the real light and heavy technique.

It is even vaguely said that Liu Yu inherited Confucius' idea of ​​"getting rich first and teaching later". To a certain extent, he can be regarded as a true Confucian scholar, but Liu Yu didn't know it.

After all, Zi is a good guard, and Ran has servants. Confucius said: "You are a common people!" Ran You said: "If you are a common people, how can you add anything to it?" "You are rich." You said: "If you are rich, how can you add anything to it?" He said: "Teach him."

As for getting rich first and educating later, whether it is a pure precedence relationship or an impure progressive parallel relationship depends on how you understand it.

Under this situation, Quan Zhe revealed his life experience, mentorship, etc. Meng Songlu said politely, but what he was thinking in his heart was...

You should not come here to try to construct theories, or attempts to formulate land policies that are universal and universally applicable in cultural circles. Otherwise, it will be another matter of writing a "Three Character Classic" repeatedly and independently.

It is better to lead people to see practical things and learn practical knowledge and techniques.

When we come up with the theoretical structure and system here, you can just follow suit.

This is not to ridicule or look down upon, but simply to believe in Mr.’s assessment that North Korea will eventually reach Dashun, and that a certain land system must be universal across cultural circles.

Since we are all Confucian scholars, you don’t need to make repeated attempts on your own. You should catch up. First, let’s catch up to the level of agriculture, water conservancy, etc., and then talk about it.

Another one is indeed a bit like the state-of-the-art mentality of the mother country in the cultural circle: Tao matters are not your turn, we have to solve Tao problems; utensils are the first thing you need to learn.

Since we are in the same cultural circle, if you can't solve the problem of Confucian reform and the perfect conception of the land system here, you can't solve it either - obviously, it is already unrealistic for the vassal to find other ways to break out of the cultural circle. , because another force was blocked from Malacca.

In this strange but easy-to-understand mentality, Meng Songlu led Quan Zhe to a place where transportation is convenient, the textile industry is developing rapidly, and you can make money growing vegetables in nearby cities, and you feed pigs with bean cakes to pile up manure. They are the most severely affected and The tenants were basically forced to quit their work and wander around the countryside around the Yanhe River.

A visit to this deliberately chosen wealthy area completely changed Quan Zheshen's mentality.

"The country above is so rich, why is it like this?"