New Shun 1730

Is this a good thing or a bad thing?

This is similar to asking, did capitalists represent progress in the 17th century?

Saint-Simonianism actually split immediately after Saint-Simon's death.

Just like Confucianism was divided into three parts after the death of Master, and the three schools of Mozi changed into different styles after Mozi's death.

It was Comte who continued and developed one part of Saint-Simonianism, namely industrialism.

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

However, by the time of Comte, Engels said: [Comte's party became greatly indifferent to the workers' movement. Because the workers are already too powerful, in order to maintain the true balance of power between the capitalists and the workers (who, in the view of the Saint-Simonians, were all producers (as opposed to the aristocrats, landowners, and rentiers of that era)), it is now time to support the capitalists From then on, Comte’s party had no interest in the workers’ question]

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

However, following the death of Saint-Simon, the school of thought split and French industry gradually developed. Comte's group, which inherited the ideas of the Council of Industry and Science, and the legacy of Saint-Simon's elite technocratic industrialism, were inevitably ridiculed by Lao Ma. [A capitalist is a capitalist not because he is the leader of industry; on the contrary, he becomes the commander of industry because he is a capitalist. The highest power in industry became an attribute of capital, just as in feudal times the highest power in war and court judgment was an attribute of real estate.]

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

Roughly and simply, where do the two houses diverge.

After the split of Saint-Simonianism, Comte inherited the idea of ​​the Industrial Scientific Council, which believed that "the era of industrial capitalism is the end of history and the perfect social form."

[...Therefore, an ideal society should be an industrial society where everyone has empirical ideas, entrepreneurs or scientists are managers, science is used to guide life, there is no war, and there is a very orderly industrial society]

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

To a certain extent, the reason why this system became the official doctrine and official ideology of the Third French Republic is probably because the French had "fiddled" too much in the past hundred years from the beginning of the French Revolution to the failure of the Commune. "Full of longing.

This was the polarization of Saint-Simon's industrialism and Scientific Council thoughts, but because the bourgeoisie had not fully seized power in Saint-Simon's era, and there was even a restoration of the dynasty, so in Saint-Simon's eyes, "progress" was greater than "order."

The former Carbonari elements within his school thought about supporting Lafayette and serving as an autocratic consul to promote Saint-Simonism; they also directly supported Nathan's coming to power... For the existing order, they never Feels indestructible.

When the bourgeoisie basically seized power and France's industrialization was initially completed, the industrial technocracy, which splintered off from this faction, believed that order was greater than progress, or even the prerequisite for progress, and that industrial capitalists were the leaders of industry.

In part of the school of Saint-Simon inherited by Comte, the vision for the future of society is as follows:

Society is divided into spiritual power and temporal power.

Two thousand presbyteries should be established throughout Europe to be responsible for moral education and to take charge of public life. This is spiritual power.

In terms of secular power, the entire 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. individual rights to development.

In addition, as mentioned above, this era is an era where craftsmen and inventors can create inventions and creations with just one idea. The impact of capital investment on scientific and technological progress is not that great, and it is not so much that it requires at least a few investments to do anything. An era in which hundreds of billions of dollars are needed to produce results.

Therefore, the word genius has been amplified in this era.

Therefore, in this context, the difference between people is really as big as that between people and dogs - therefore, in the Saint-Simonian playing cards, "king" is replaced by "genius", and genius is the Saint-Simonian King in playing cards.

Therefore, in 1953, Comte even directly opposed the French slogan of "equality" in "Liberty, Equality, Fraternity".

He believes that the word "equality" has seriously hindered human progress.

This kind of genius theory is actually quite familiar to later generations of Chinese people. Why Mr. Lin’s stuff is mentioned together with Kong during the review seems a bit inexplicable, but it is not the case.

As Lao Ma satirized, if this set of things continues to be used, it will become a new class system and the restoration of feudal classism in the industrial age.

[Comte’s theory is the spokesperson of the imperial system (individual dictatorship) in terms of politics; in terms of political economy, it is the spokesperson of capitalist rule]

[In all spheres of human activity, even within science, the spokesman for hierarchy]

Lao Ma sarcastically said, "You can prove the eternal necessity of feudal masters just like you can prove the eternal necessity of capitalist masters." In other words, the core behind this set of things is so conservative that even in slavery, slaves can be proved. The eternal necessity of the Lord.

And the problem is here!

Now in Dashun, Li Han's coup was successful, and Liu Yu ridiculed it as "the real school who still has the mentality of a superior scholar at heart and laughs at himself as not a scholar", as well as the capitalists, industrial capital, colonial expansion, industrial progressivism, etc. that they represent behind them. etc., in fact, they have obtained certain powers.

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

Whose order?

Naturally, it was an order that came first in areas where the Pragmatic School occupies a dominant position. In other words, the real school and the bourgeoisie have basically become the order of the ruling class.

The conservatism of this order, or as later generations described the École Polytechnique in Paris, which changed from a radical to a conservative stronghold after the Second Empire, is it a good thing at this time?

That depends on how it compares.

It depends more on what era this is.

Compared with the landlords and tenant farmers, gentry and small farmers, feudal lords, and clan order in the mainland... it can only be said that the conservative elements in this group of real school are all radicals compared to the gentry and lords within.

Compared with the historical year of 1793 in the Western calendar, the fifty-eighth year of Qianlong's reign in the Qing Dynasty, this idea is obviously "conservative" that is radical to the point of explosion.

This is not a compliment: it is more like praising an adult for his strength, praising him for being able to fight against ten in kindergarten... Indeed, in kindergarten, this adult can indeed fight against ten. And the real strong people ridicule this person for being really weak, but it is also true that this person can beat ten with one in kindergarten.

Lao Ma criticized this group and said, "Just as they (order conservatives) now defend the "benevolence" of capital rule and the wage labor system, if they were born in the feudal era or the slave system era, they would similarly regard the feudal system as and slavery as an institution based on the nature of things, as They will defend the natural products that grow spontaneously; they will also lash out at the various "disadvantages" of these systems, but at the same time, due to their extreme ignorance, they will argue that these systems are "eternal" and have "moral restraint". Corrective preaching to refute claims that predict the abolition of these institutions]

The same thing applies to Dashun.

Is there anyone in the Practical School who has seen the problems of the new era?

Of course there is.

But most people who see the problem, as Lao Ma said, if they were born in the feudal era or the slave system era, they would treat the feudal system and the slave system as systems based on the nature of things, as spontaneous growth. To protect the natural products that arise.

Is there anyone in the Practical School who criticizes the new evils under the capitalist system in the first-developed areas?

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

Is it like Confucianism in feudal society, criticizing the shortcomings of reality? criticism. But the eternal things are eternal. Apart from criticism, on the basis of eternity, we hope to use moral restraint, preaching, etc. to correct it.

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

But instead of cursing wildly, you say that feudal ethics and the emperor and the people should not exist at all, cannot last forever, and will surely perish. What's their attitude?

Same.

The problem is that the eternal, progressive, and perfect "beautiful future of orderly industrial development" that the Dashun school believes has not been determined everywhere in Dashun.

The Pragmatic 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 worse. And our problems are small problems that can be solved with a little repair, but you will definitely be eliminated. Our system is the ultimate eternity and can lead to a world of moderate prosperity and great harmony. Go to hell with your ideas!

Therefore, it is necessary to analyze the reality of Dashun at this time and analyze whether the conservative technocratic industrialists in Dashun are progressive or reactionary. In addition to the first movers, there are more than 200 million people living in Dashun. Under the rule of the gentry and feudal lords.

The conservatives in the first areas are the radicals in the inner areas. Just like the group of old conservatives who worked with Liu Yu to build the Yellow River, they were considered extreme radicals fifty years ago.

If the capitalist system disguised as industrial progressivism cannot even defend "its own eternity" in front of the feudal forces, then when they go to war with the feudal forces, they will be three points behind - they are holy schools. , It is the eternity of Zhongni, which is like a long night; if you are not even eternity, then it is just a flash in the pan, so what are you fighting for?

It is precisely because of this situation that another characteristic of Dashunshi School was shaped - benevolent government. At least they are talking about benevolent government, that is, they support land equalization and state ownership of land, which is the most benevolent government in the world.

Because if you don’t even talk about benevolent politics, but practice Physiocraticism: natural order, dead people deserve to die, natural regulation, mergers are justified, etc., you won’t make any noise at all in Dashun, and you will be suppressed to death.

Of course you say that those squires and landlords are not good birds, they just do some unhuman things.

However, even if you are like Xiaosi, you still have to write some "Left" poems:

Once I visited the Penglu Factory, I visited the Yanzao people.

Qiao Mountain is far away, and Fuhai is also difficult.

The heat should be high enough to make the marinade evenly mixed.

It's pity that you have to suffer all the year round, and it's others who enjoy the benefits.

Whether to do human affairs or not is one thing.

Whether to speak human words or not is another matter.

In Dashun, if any school of thought can do what the Physiocrats school did and say - when there is a famine, don't interfere and let the natural order regulate it - it would be damned if this could be done in Dashun. .

Therefore, this also created the Utopian social component of Saint-Simonianism, which is one of the three distortions of the Dashunshi School.

Without the link of "utopian society" or "subjective society" or even "reactionary society", it would be impossible to become a prominent school in Dashun.

This is determined by the tradition and culture of Dashun.

But similarly, the changes in Dashun have another special feature.

Lao Ma said that summoning the dead and using tradition to explain new things is like a person who has just learned a foreign language and always has to mentally translate the foreign language into his own language; only when he can do it without having to mentally translate the foreign language into his own language Only when he can forget his native language and use the new language can he understand the spirit of the new language and use it freely]

[People create their own history, but they do not create it as they please, not under conditions chosen by themselves, but under conditions directly encountered, established, and inherited from the past. The traditions of all the dead ancestors haunt the minds of the living like a nightmare. It is precisely in times of revolutionary crisis when men seem to be busy only transforming themselves and everything around them and creating the unheard of, that they tremble to call upon the spirits of the dead to come to their aid, borrowing their names, their battle slogans and their Clothes, in order to wear this long-revered costume and use this borrowed language to perform new scenes in world history...]

At that time, Kang Buyao said that Liu Yu was not a Dashun person at all.

The practical school taught by Liu Yu definitely had less influence on the matter of "always translating foreign languages ​​into domestic languages ​​in your mind."

This kind of failure to learn the native language does not mean that one does not learn the traditional culture, or even directly understand the native language.

Rather, what Liu Yu learned himself was originally something that later generations of heroes had localized. It has become a "national language" in itself, and then it is pushed back to the people in Dashun.

Moreover, the people of the Practical School had gone to school since childhood, and they were not the kind of people who became monks halfway through and "made spontaneous breakthroughs by the original literate elites of the country's old era". Instead, they were indoctrinated by Liu Yu.

Since Lao Ma said [just like a person who has just learned a foreign language always has to mentally translate the foreign language into the native language; only when he can not translate the foreign language into the native language in his mind, when he can forget the native language to use Only when he learns a new language can he understand the spirit of the new language and use it freely].

Wouldn't it be better to send these children to a school that only speaks "foreign languages" since they were young? When you are seven years old, you learn that the earth is round, when you are twelve or thirteen years old, you learn about the simple movement of the sun, when you are fourteen or fifteen years old, you learn about the composition of atoms and molecules, how can you mentally translate a foreign language into your own language?

At the same time, there are many undead souls that Dashun can summon. Who must summon Zhou Gong and Zhongni? Can't we summon Mo, Guan, Zhuang, Lao and others?

Moreover, the previous official ideology of Dashun itself was the Yongjia Yongkang school. This school can be said to be very clear-minded in its attitude towards Buddhism - damn, those Buddhists use the terms nature, world and origin. Those philosophical terms of the category were translated into Chinese and borrowed from Chinese, which incidentally polluted the original meaning of these Chinese words. You people who practice Neo-Confucianism actually follow their thinking patterns, attack them with things like Wuji Tai Chi, and join in with them to prove that Confucianism is better than Buddhism. Yao, and the bandits set up Yonguo].

Therefore, Ye Shicheng had a very clear idea regarding the debate between Confucianism and Buddhism in those years: transliterate the broken words of Buddhism directly using transliterations, and do not pollute the Chinese vocabulary and make things out of nothing; and do not use things like Wuji and Tai Chi to argue. Slaughter it, kill it, ban it, and don’t talk nonsense with them at all. Even if you are talking nonsense, our Confucianism is about human knowledge and etiquette. It is not at all the same as Buddhism, which talks about the universe. If you are mentally ill, you have to do Wuji Tai Chi and follow others in others. Debate on the track? If they were directly slaughtered or banned, why should they argue? Just make it clear that sacred science is not about these bastards at all, it is about real politics, not about things like the soul of the universe, isn't that enough? After deposing hundreds of schools of thought and only concentrating on Confucianism, it has become the official sacred science. With a sword in hand, to practice Buddhism, you still have to engage in things like Tai Chi and Wuji? Do you understand what it means that the weapon of criticism is not as good as the weapon of criticism?

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 in this direction, I will criticize you to death: We are from the outside to the inside, and we learn a variant of the "Six Arts". We only argue about "techniques", such as astronomy and calendar, water conservancy and agronomy, anatomy and medicine, physics and chemistry; we do not argue about "Taoism", such as Taiji Wuji, and the good and evil of the heart and spirit - we claim that we are the sect that inherited the true tradition of the Six Arts, and you are a group of heretics who are infected by Buddhism without knowing it. It is the theory of the destruction of the country that Mr. Shui Xin said [making China become barbarians]!

You are all polluted by the ideas of barbarians without knowing it, just like a piece of paper. Here, we only talked about whether the paper was yellow or white. With the introduction of barbarian learning, we changed from yellow to white to talking about how long and wide the paper is. Originally, things here talked about color, and things over there talked about length. As a result, when they came, not only did you not force them to talk about color, but you gave up color and talked about length with them, saying that your paper was longer and wider... You are not worthy of being Confucian scholars at all.

Of course, this is a purely hooligan-like debate, which goes all the way to the Han and pre-Qin periods, and completely denies all variants of Neo-Confucianism after the introduction of Buddhism. However, this hooligan-like rant is very efficient. It is purely for the sake of scolding people, and is not aimed at debate at all, so it is naturally efficient.

Under various factors, the characteristics of the industrialist school or the practical school on the Dashun side have become clearer and clearer - characterized by benevolent government, moderate prosperity, great harmony, the technical bureaucracy of the imperial examination system, the state control of the salt and iron inheritance, and industrialism based on the private ownership tradition of Dashun.