New Shun 1730

Of course, Quan Zheshen heard a trace of irony in Meng Songlu's words, and his mouth was not so clean. He boldly said: "Brother Meng, there is actually something I don't know whether to say or not."

"According to what you said, the methods used by Duke Xingguo are all domineering. Since the Celestial Empire is a superior country, it should set an example for all countries and follow the king's way to spread the world. The small country of Korea does not forget to observe etiquette..."

Although within the concept of Tianxia, ​​two people have a common language.

But after all, Dashun had used very radical Huayi culture in the past, and in recent years Liu Yu had been promoting public opinion for the upcoming "World War I". Meng Songlu felt very uncomfortable after hearing Quan Zheshen's words. Are you worthy of mentioning the Way of the Heart?

But he is a scholar after all, so instead of directly cursing, he smiled and quoted a piece of real domineering techniques.

"In the past, the state of Qi had a lot of salt, and the state of Chu had a lot of gold. Guan Zhong said: Let the barbarians get the gold of Chu, and I can make the farmers eat without plowing, and the women can be clothed without weaving."

"Qi Huan then exchanged salt for gold and got tens of thousands of gold. Duke Huan then summoned Guanzi and asked, "Is it okay to use gold?" Guanzi said to him, "Please congratulate the envoy with an order. Those who leave the official status must pay gold. The gold seat will be a hundred times longer." . The weight of transporting gold is used to balance all things, so it is said that it is like throwing it into the river and the sea, and it is like losing it to the king of Yin."

"Brother Zhao said that Xingguo Gong uses the light and heavy technique of domineering. From my point of view, this light and heavy technique used by your country is better."

In just one sentence, Quan Zhe was able to break through his defense.

The general idea of ​​what Meng Songlu quoted is that Qi does not produce gold, it may be copper, in short it is a precious metal.

Guan Zhong exchanged salt for a large amount of precious metals from abroad, and then declared precious metals as legal tender, stipulating that all taxes and tributes must be paid in gold. However, the only people in the Qi State who had precious metals in their hands were Guan Zhong and the King of Qi, so they used the precious metals in their hands as Currency, the King of Qi enriched a large amount of Qi's "national wealth".

The reason why Meng Songlu quoted this sentence was actually to satirize North Korea's military policy.

Guan Zhong exchanged salt for foreign gold, and then announced that gold must be used for greetings, paying taxes, etc. Therefore, gold was expensive, and the gold in the hands of the court could be exchanged for more things.

Your country returns to the rice system, exchanges rice for Dashun cloth, and then announces that the military cloth tax will continue to be retained. Good men will continue to use cloth to pay taxes, so they have to buy cloth. The cloth in the hands of the court can be exchanged for more food.

Isn't this the same thing?

Who is using the overbearing light and heavy technique? What kind of righteousness are you doing?

As for whether Liu Yu had practiced light and heavy techniques, Meng Songlu actually knew in his heart that he had indeed practiced it.

Especially in foreign policy, Meng Songlu had to admit that Dashun was indeed overbearing.

Being domineering does not mean having to use swords, guns, swords and halberds.

Duke Huan of Qi asked Guan Zhong that the barbarians were dissatisfied and were afraid that he would rebel against the government and wander around the world and hurt others. Is this the right thing for me to do?

Guan Zhong said: If North Korea does not go to court, please pay for the money by writing clothes and clothes. Therefore, if things have no owners, things have no connection, and distances and distances cannot be related to each other, then the four barbarians cannot come together.

Duke Huan of Qi said, what should we do if North Korea does not come to pay tribute?

Guan Zhong said, simply, North Korea is rich in furs and minks, so furs and minks should be brought into the economic system and given high economic value. Bring their clothes and clothes into the economic system. Do you think they will come to pay tribute?

And Dashun's policy towards North Korea is indeed done in this way. Through the opening of ports, Korean ginseng, mink skins, paper, deer antler, grain, etc. were forcibly brought into Dashun's economic system.

Food is okay.

This industrial chain of ginseng, mink, deer antler, etc. is oriented to the Dashun market. Under the deep bondage, tribute must be paid even if it is not required. It is impossible to establish the pure internal circulation model of small farmers before Dashun.

Of course, this method is definitely not the kingly way. However, the academic environment created by the founding of Dashun was an impassioned attempt to wash away the shame of the literati at the end of the previous dynasty. In terms of foreign policy, Meng Songlu said he supported the royal way, but in his heart he was relatively supportive of this hegemonic method of light and heavy techniques. .

Moreover, this matter involves how the vassal views Dashun. Dashun must have its own political correctness.

We cannot say that the feudal lord says that what you are doing is not the royal way, but we are the royal way. It is impossible for the Confucian scholars here in Dashun to just nod quickly. Yes, you are right. This court is no longer orthodox. You should hurry up and cross the Yalu River to build a paradise for kings. We will welcome you.

In short, in the academic thinking triggered by the economic changes in Jiangnan in recent years, at least half of the Confucian scholars avoided talking about the concept of Tianxia and how to maintain it.

Everyone knows it, but no one talks about it.

I won't just sit around and get famous.

Once you get there, you can't get out.

Secondly, it is easy for those big businessmen and transitioned gentry involved in trade to hire a group of gangsters to beat them up, and then write books and perform operas to discredit them.

Of course this is external.

Internally, Jiangsu's intellectual community is also in a state of seeing things through but not speaking out about them.

For example, after the salt policy reform, Songjiang Prefecture replaced Yangzhou and became the logistics and financial center for the salt industry in the five provinces.

Of course, the imperial court levied a tax from the salt tax.

But after all, it was government-supervised business, and the new group of salt merchants still made enough profits.

The profits obtained were invested in Jiangsu Province.

For example, at least one-third of the investment in seawalls and water conservancy projects in northern Jiangsu actually comes from the money paid for the salt that people in the five provinces eat.

It is equivalent to taking money from the people of five provinces to build seawalls and canals in northern Jiangsu.

For example, the soybean planting industry in Guandong and the cotton production in northern Jiangsu are rising rapidly, which is almost nonsense. The crops are blooming, and the fertilizer is the key. Only when the soybean price is kept low can the cotton be profitable.

Everyone in the province has benefited, so are they jumping up and down to say that this is unreasonable? This is not in line with the kingly way?

Although some people are very suspicious, the reason why Liu Yu insisted on abolishing Yangzhou and letting the salt industry center and the light industry center overlap may be to use the transportation channels of the salt industry to transport the light industrial products of southern Jiangsu one day in the future, and borrow the transportation lines and market scope formed by the salt industry.

But now it is just a suspicion, at least it is not clear at this time that it is really prepared to do so.

So everyone has benefited, and how many people will stand up and speak out?

Anyway, this is the reality. The living standards of self-cultivating farmers and above have improved overall.

The self-cultivating farmers in Dashun were different from those in Britain. The self-cultivating farmers affected by the enclosure in Britain relied on "public land" to maintain their lives. If they enclosed public land, they would definitely not be able to survive on their own private plots. The self-cultivating farmers in Jiangsu of Dashun relied on men to farm and women to weave. Not to mention public land, public ponds had long been privatized. As long as women could weave, the biggest impact would be the tenant farmers below the self-cultivating farmers.

The looms went to the countryside, and external plunder stabilized the self-cultivating farmers in Jiangsu and destroyed the tenant farmers in Jiangsu. The attitude of the literati towards the tenant farmers... was really not concerned, and they were basically not even considered "civilians", especially after the abolition of the head tax, they were basically expelled from the civilian population.

In general, excluding the more than 1.5 million people affected by the Yanghuai Canal, excluding the vast number of tenant farmers, excluding those who were exiled to the Northeast or Southeast Asia to do hard labor as indentured slaves, excluding those who were forced to work in factories to comb wool and rub cotton... basically within the scope of "people", Liu Yu has improved the living standards of "people".

The attempt of Meng Songlu and others to establish village agreements and village communities has failed, and some of the original ideals of justice have already been shaken, or at least in Jiangsu.

Liu Yu wrote a letter to satirize his teacher, saying that their school pretended that the biggest contradiction in the world was that the average person could not eat enough with 100 acres of land. But can Liu Yu's method be used all over the world? Obviously not. But at least in Jiangsu, it seems that the effect is still good now.

Whether it is due to the inner belief shaken, or it involves the country and the vassal, Meng Songlu did not hesitate to directly satirize Quan Zheshen, believing that the country of Korea at least had no right to say that Dashun practiced hegemony and light weight.

On one side is the world of faith.

On one side is the real court state.

However, one is the one who applies the hegemonic light and heavy tactics, and the other is the one who bears it all, so their mentality is very different.

Quan Zheshen did not deny Meng Songlu's accusation that the Kingdom of Korea also used the light and heavy tactics to exploit the people, but supported it very much.

"Brother Meng is right. It is precisely because small countries use the light and heavy tactics and do not follow the kingly way that the people are living in misery. If they follow the kingly way, why would it be like this? The military deployment law and the rice return law are what we want to abolish. But the treacherous ministers in the court are in power and deceive the king; most loyal people are exiled."

"If the right way is not done, evil will arise. Brother Meng is worthy of being a man of the upper country. He saw through it at a glance. That's right. I won't hide it..."

Seeing that Meng Songlu knew a lot about the Kingdom of Korea and completely revealed his identity, Quan Zheshen did not hold back and told his real name and who he learned from one by one.

After he finished talking about his teacher, Meng Songlu couldn't help but hold his forehead and said something polite, but he was not so polite in his heart.

"So Brother Quan learned from Li Xinghu... Mr. Li has also read your teacher's book."

He said this politely, but in his heart, I don't know if your teacher's ideas have changed over the years. If it is still the same idea, I think it is useless.

The school to which Meng Songlu belongs is indeed committed to land reform. With the Dashun's conquest of Japan and the opening of ports, many books from the same cultural circle have also been passed on. I think it is beneficial to read books and choose the good ones to follow.

Cheng Tingzuo has really read Li Ik's book, but after reading it, he gave Meng Songlu and other disciples the evaluation that... it is of little use to this dynasty.

First of all, in terms of the superstructure, Cheng Tingzuo's evaluation is very straightforward-this person is influenced by Christianity, and his meaning is not pure.

Because this set of superstructure is too obvious. There are many great scholars on the Dashun side who have read Matteo Ricci's "The True Meaning of the Lord of Heaven".

In the superstructure created by Li Yi, a theory of the heart of plants, beasts, and heaven and earth was proposed.

Cheng Tingzuo recognized it at a glance and commented that this was a disguise of the mind, nature, and morality of Aristotle's set of lower-grade souls of plants, middle-grade souls of beasts, and upper-grade souls of humans.

The Yanli School inherited Confucianism, and Cheng Tingzuo was already vigilant against the "island barbarians". Only when you know yourself and the enemy can you fight. He had read Matteo Ricci's book a long time ago, and he could see through Aristotle's three-grade soul ring rhetoric at a glance. Don't you recognize it just by putting on a vest?

In the superstructure, it feels that the other side is not pure. And after reading the institutional conception of the lower level, it is also felt that it is too useless for the Celestial Empire.

Cheng Tingzuo's evaluation is that it is indeed not possible to work behind closed doors. The small and remote country spent 20 to 30 years thinking and came up with a land reform plan that almost copied Lin Xun's "Book of Original Politics" in the Song Dynasty.

Cheng Tingzuo's evaluation of him in front of his disciples was quite harsh - it was like he wrote the "Three Character Classic" repeatedly but independently. You say he is unlearned, but that's not right; but you say he is meaningful, that's not right either.