New Shun 1730

The beginning of Quan Zhe's mental collapse was when he and Meng Songlu walked into a farmer's house by the canal. When they opened the door and went in, they saw the farmer feeding pigs with soybean meal and grains.

Seems like a very simple little thing.

But in fact, it is a major event that can directly break people's mentality.

Quan Zhe ran to the pig pen, stretched out his hand and grabbed a handful of sticky pig food in the barrel, holding it in the palm of his hand, his hands trembling.

Dogs eat human food without knowing it.

This is just a sentence.

Just like the word murder, it is not scary when expressed in words. It can be seen that many people who are accustomed to seeing the words "killing" may not even be able to bear the bloody scene of pig killing.

When this sentence appeared in front of Quan Zheshen not in words but in an intuitive picture, all that was left was his trembling hands.

The place that Meng Songlu brought to see is not universal, but it depicts a future for universality in the future.

This is the surrounding area of ​​several large cotton and wool industrial factories in Nantong; it is the gateway from the Salt River to the Yangtze River in the Han Dynasty; it is the area where the looms were first popularized in the countryside during the Dashun Industrial Revolution; and it is also the only place for bean fertilizers in northern Jiangsu. Transit area.

The reason why people here raise pigs is very simple.

Don’t look at losses when raising pigs, look back at crops.

This is a saying in northern Jiangsu, pig manure fertilizes the fields.

In addition to this common saying, the demand for pork in the surrounding large factory areas also allows pigs to be sold at a good price.

Originally, the environment here restricted pig farming. Because there is no open space for mowing pigweed.

Now, grains and beans have fueled the pig industry here. Of course, it also includes sheep from northern Jiangsu, poultry and ducks from Gaoyou, and horses and cattle from Huanghuai.

Of course, in the far northwest, southwest, and even the Yellow River area of ​​the Central Plains and the disaster-stricken areas in the upper reaches of the Huaihe River in Anhui, there are indeed situations where people are infected with hunger and do not know how to get rid of it. This is also caused by dogs eating human food without knowing it. A stark contrast.

But it makes no sense.

Because it can't be transported.

The capital heard that the price of food in that place had skyrocketed. When the news came, they purchased the food and shipped it there. The seeds might have sprouted in the second year.

With the few bird money in hand and the limitations of transportation capacity, the only thing the court could do was to encourage local gentry and businessmen to donate grain.

And this kind of encouragement cannot only rely on kindness, it must be given benefits; the benefits that can be given can only be given to status such as student members and tribute students; giving these statuses will intensify the local forces' squeeze on good people...

But Quan Zhe couldn't see these things through the pig food he held in his hands.

All he saw was the shock of the country's wealth.

Historically, the Xinghu School was divided into two, left and right, because of the failure of the political struggle, which caused many people to be exiled to the countryside.

I have witnessed with my own eyes the tragic situation of the development of the commodity economy, currency circulation, the beginning of land annexation, the bankruptcy of homesteaders, and the deprivation of a large number of farmers from basic survival.

After the left-right division, the Xinghu Left Party had another internal split.

Quan Zheshen tried to merge Confucianism and Christianity, religiousize Neo-Confucianism in the Song Dynasty, and turned Song Confucianism's Jingzhai admonitions, Siwu admonitions, Suye admonitions, Xiangshe rites, etc. into mass rituals and worship. The intention was to spread Confucianism at the grassroots level by completing religious and ritual reforms, following a path similar to the way in which Confucianism and Taoism were spread through limericks after the death of all the masters of the Taizhou School.

Ding Ruoyong, a disciple of Quan Zheshen, followed the Mozi line. Personifying heaven and ghosts, thinking that heaven has personality, denying that reason is heaven, and thinking that heaven is supreme. Under Haotian, everyone is equal. The difference between humans and animals lies in labor skills, so they built cranes, waterwheels, vaccinations, weapons, and looms.

This differentiation has not yet occurred.

However, with Dashun's foreign exchanges, especially the penetration and trade with countries in the same cultural circle, some great Confucians in the Jiangnan area, especially those who were extremely opposed to Western religions, have already felt this crisis.

This was especially true after learning about events such as the Shimabara Rebellion in Japan, and seeing that Western concepts had been mixed into the Confucian principles that attracted the attention of North Korea.

The school to which Meng Songlu belongs attaches great importance to this matter because of its own school characteristics.

Their school advocates practical learning, but the level of practical learning is quite different from the direct and systematic practical learning of the new learning initiated by Liu Yu.

Cannons, warships, improved crops, water conservancy, and machinery, their school cannot lead these things.

Technology and cultural system and ideology are two legs.

One leg obviously cannot dominate, which makes their school now attach great importance to the superstructure of ideology and cultural systems.

In the concept of "tianxia", they need to develop a set of things.

It may not be one-size-fits-all.

But it will definitely solve the problems of several countries in the same cultural circle, so that Confucian scholars in the same cultural circle will not go either to Christianity or to the path of heresy.

So why are they running towards heresy and paganism?

Because there is something wrong with the construction of the superstructure at this time, it is unable to guide reality, solve real problems, and is out of touch with reality.

At the same time, the current special situation of Dashun and the special situation of Jiangsu's first-mover area are here.

To save the nation? These four words are really too far apart.

Technological progress? They cannot lead these four words.

Moreover, there are many practical talents in Dashun now. In the past few years, it was easy to find enough intellectual workers with qualified mathematical skills to make star catalogs and lunar distance maps.

This is different from the time in history when it was beaten up by outsiders and forced to integrate into the international system that was formulated without China's participation.

The universalism of Confucian scholars at that time was greatly influenced by the Western consciousness, and it was a reliance on the upper level rather than a spontaneous reconstruction.

In the current situation, the best Confucian scholars with true faith should reconstruct ideologies that are not universal but not too narrow.

It is not just about being applicable in Dashun.

It is about continuing to be the mother country of the cultural circle, leading the surrounding vassal states that are deeply influenced by Confucianism, and finding the right direction to move forward.

Rather than letting them search for it and find nothing, either looking for Christianity or looking for heresy.

This is also related to the Yongjia and Yongkang schools that Dashun supported before.

The attitude of the schools that were officially promoted towards the Neo-Confucianism of the Song and Ming Dynasties was that although they were created to fight back against Buddhism, in the process, they followed the Buddhist set of things such as heart, nature, and reason, and even misinterpreted the things such as heart and nature that Mencius talked about.

They were confronted, but they were actually polluted.

And this attitude continued until Dashun banned religion, which directly cut off the possibility of Confucianism and Christianity merging and Christianity supplementing Confucianism.

At least in the official ideology, this is absolutely wrong.

Therefore, after Cheng Tingzuo read Li Ik's book, he directly characterized it as "infected by Western religion". Li Ik's three hearts are purely Aristotle's three soul rings in a skin.

In addition, starting from the textual research of the ancient text Shangshu, coupled with the anti-Neo-Confucianism trend, some great Confucian scholars of Dashun who are determined to "establish their own words" have found opportunities.

Correcting the source, returning to the Han Dynasty Confucianism, and then retreating from the Han Dynasty Confucianism to the original Zhou Gong classics that Confucius expounded but did not create, breaking the various Confucianism of the Song Dynasty, but making innovation very possible - the new Confucian temple with Zhou Gong as the saint and Confucius as the teacher, also confirmed that the orthodoxy is in the original six classics that Confucius expounded but did not create.

Any "religious" reform starts with retro and fundamentalism, but it goes back and forth to innovation.

Will it create something new, or will it go back and forth to fundamentalism?

There is a fixed answer for this side: the original scriptures have too few words, and the sentences are self-explanatory, so they cannot be restored to the original doctrine.

For example, "get rich first, then teach", there are at least three different ways of interpretation. Does being rich make you know etiquette? Or is it that you can be educated after becoming rich to a certain extent? Or is it that wealth and education are progressive but synchronous in time? These are just the three simplest interpretations.

At this time, the Confucian scholars in the first-developed areas of Dashun had various factions.

But the foundation of the Yanli School was practical learning and land.

As for practical learning, in fact, the Yanli School has basically given up trying to dominate it until now.

Whether it is tactics, military affairs, guns and cannons, or agronomy, astronomy, and arithmetic, it is others who carry the banner of practical learning.

And over the years, their school has found that it really can't carry this banner. Now it is the Academy of Sciences that carries the banner. As for martial arts... within seven steps, the short gun is accurate and fast, and Meng Songlu has long replaced the sword on his waist with a musket.

Therefore, the land issue and the construction of ideology became the direction that the Yanli School was trying to work on.

This sense of responsibility of Confucian scholars is to embrace the world.

And the world is in the mind because the Dashun is now recovering the Western Regions in the west, going south to the South Seas, the Japanese pirates in the east, and reaching the Rakshasa in the north, and there is really no room for saving the nation.

The world in the face of decline and danger is to embrace the Central Plains and the nation.

The world in the prosperous expansion period is to come up with some universal things and spread them everywhere.

Therefore, the world in the world in this "prosperous age" is the entire Confucian cultural circle.

In terms of ideology, the vassal of the Confucian cultural circle should not try to find a way to save the world from paganism and heresy, and as a cultural motherland, it should take on the responsibility of the superior country.

In terms of land system, a land system suitable for the Confucian cultural circle should be developed, and it should be able to solve the difficult problem of land annexation.

In other words, "equal distribution of land" should be transformed from a slogan into a practical and non-utopian system.

Whether to rebel, reform, or hope for redemption, this is a question of weakness and fantasy.

How to distribute land after rebellion, how to distribute land under reform, or how to distribute land under redemption, this is a question of fantasy and limitation.

This is different.

This is also a very normal mentality of the superior country.

How to operate the Tang envoys without raising tigers to cause trouble is one thing.

Whether they send Tang envoys or send a group of young people to visit Europe is another matter.

It is driven by the mentality of the superior country in this special era and the unprecedented change in a thousand years. Although Meng Songlu has many sarcasms about Liu Yu's policies, he still takes Quan Zheshen to see the most prosperous rural areas north of the Yangtze River.

Take this family as an example, women weave cloth, men grow vegetables, and supply the workshop area, which is completely integrated into the commodity economy.

Take this village as an example, the tenants were driven out by the withdrawal of the tenancy, and more than half of the remaining self-cultivating farmers, more than half of the men, are also engaged in textile-related industries.

It is the first region north of the Yangtze River to realize the cannibalism of humans.

As long as the Northeast and Nanyang regions are still in hand and Dashun's sea transportation is still normal, then it can be guaranteed that humans will be cannibalized for at least a few decades.

Because the iron wheel foot-operated shuttle loom went to the countryside to cooperate with the rural economy, it could match the original machine-woven cloth during the First World War in history, and even had greater potential for exploitation - to enter the factory, you have to ensure that you can eat enough and provide accommodation. Small plots of land with manual iron wheel looms, theoretically, the upper limit of exploitation is higher.

But now is the rising period. Several wars have created a huge market. It is not too competitive, but it is not yet the time to squeeze it to the limit. Therefore, life is really good.