New Shun 1730

Chapter 1148: Many Forks in the Road, Where Are We Now (Part 3)

The reform of Dashun actually drove many people crazy.

Meng Songlu is one of them.

So, he is not the sharp, passionate, romantic, impulsive, world-changing young man that Liu Yu has been waiting for and expecting.

Even their entire generation is not.

Not to mention their previous generation.

This is not the mission of their generation.

The mission of their generation is to dig the last handful of soil for the tomb of the Dashun Dynasty in confusion, pain, and distortion. Then make a model to tell the world that the road of "pastoralism" is no longer feasible, and the last idealistic herders can only do something in the primitive areas.

Just as the mission of their previous generation is to inherit the horrific memory of the late Ming Dynasty and cultivate the last batch of Confucian scholars who still have a deep impression of that dark era through precepts and deeds.

The last batch of Confucian scholars who were impressed by the era that almost sank the land of China, for Dashun at this time, means "How much are we willing to pay to avoid the reappearance of that darkness?"

When the price can be discussed, active change is possible.

Their previous generation and the generation before them gave the answer: To avoid the return of that kind of darkness, we would rather admit that the rule of the Three Dynasties was a combination of kingship and hegemony.

The scholars who had been immersed in the Confucianism of the Song Dynasty for hundreds of years were forced by the despair of the sinking of the land of China to admit that the rule of the Three Dynasties was a combination of kingship and hegemony... This is a very, very heavy price.

So heavy that the equivalent of this price can be the ownership of 1.2 billion mu of land, tens of millions of people, 600,000 students in the world, or even the imperial examination system.

In that era, the attitude of Confucian scholars towards Wang Anshi can be seen.

In the chaotic era, those who opposed Wang Anshi were not talking about Wang Anshi, but using allusions to Wang Yangming - changing the world's learning with one person, so the world collapsed, the Northern Song Dynasty fell, and the Ming Dynasty fell. They were mainly against Wang Anshi's establishment of a school of thought and using Jing Gong's new learning to change the world's thinking.

In the chaotic era, those who supported Wang Anshi did not argue that Wang Anshi was actually the kingly way, but rather took the fact that Wang Anshi's use of the art of Shen Shang was not the kingly way at all, and said frankly that we would rather choose the art of Shen Shang to replace the world's learning, and would rather the whole world use the teaching materials of Jing Gong's new learning to unify thoughts, rather than wanting the current situation.

In other words, the radicals among the Confucian scholars of the previous generation would rather give up the kingly way, which was almost equivalent to the Confucian scholars giving up Confucianism as an acceptable price.

By the generation of Meng Songlu, even if they still had the deepest memory of the crisis of the late Ming Dynasty through words and deeds, after all, it had all passed too long.

The various factions that had been closely united under the crisis of national destruction and ethnic extinction split during the rise of Dashun.

Or, the split was not thorough enough, and the kingly way faction still had the remnants of the hegemonic faction, and the hegemonic faction also had the shadow of the kingly way faction.

Or, the split was too thorough, resulting in those who had no remnants and shadows either running to the traditional side or the new practical learning side.

As a result, the orthodox successors of the reformists were caught in the middle, wavering from side to side, feeling uncomfortable.

For a while, the kingly way came to his mind, and he felt that what Dashun did was a bit unkind.

For a while, the hegemonic way came to his mind, and he felt that what Dashun did was okay.

He was wavering, and it was uncomfortable to move forward, it was uncomfortable to retreat, and it was still uncomfortable to stay still. But he was unwilling to give up the world and just care about himself. I am afraid that there is a spirit of "I will go wherever the way is, even if there are thousands of people, I will go", but he doesn't know where the way is.

If this is not crazy, it would be abnormal.

The result is that Liu Yu often ridicules them, but when something like Honolulu really comes to him, he still has to find them, a group of "idealists who don't know where to go".

In general, Quan Zheshen is much happier than Meng Songlu.

Quan Zheshen came to Songsu for a tour, and all the previous pain was relieved-it turned out that the worries of his mentor Li Xinghu were all groundless worries? The equal-field system collapsed, usury emerged, and land transactions, isn't this the final end of Songsu? What are you worried about?

After all, the Confucian scholars of the Joseon Dynasty were not qualified to think about "the world", and only needed to consider the things of their own country. It can be a part of the world, but it cannot define what the world is.

The world is not a country, but it is a country.

The world is a consistent morality.

The world is a specific ownership.

The world is the mainstream religion.

The world is a specific way of life.

So, in essence, the Songsu model, to a certain extent, is considered to be "destroying the world".

But the uncomfortable thing is that this kind of "destroying the world" does not seem to be bad.

In fact, the Confucian scholars of the Joseon Dynasty also understand this difference. It's just that the weapon of criticism cannot replace the criticism of weapons. When the warships of Dashun arrived in Busan, the Confucian scholars of the Joseon Dynasty actually lost the qualification to talk about or define the word "the world".

Through a small fragment of history, we can roughly understand the difference between the world, the country, and the dynasty.

In the second year of the Wanli reign of the Ming Dynasty, the Korean tribute delegation came to the Ming Dynasty to pay tribute, and it happened that Wang Yangming was enshrined in the Confucius Temple.

Xu Yu, the secretary of the Korean tribute delegation, was very dissatisfied with the fact that Wang Yangming and Wang Anshi were enshrined in the Confucius Temple. He believed that the Ming Dynasty had already lost the world.

[Heretical teachings are rampant, and beasts are forcing people. The traditional ethics will be extinct, and the country will be ruined... It is called China, but in fact it is no different from Da Zi. 】

In short, if Wang Anshi is not thrown out of the Confucius Temple and if Wang Yangming continues to be allowed to enter the Confucius Temple, in the eyes of the Koreans, the Chinese will become Da Zi, and they are China.

So, now, when Dashun forced Korea to open its ports, many Confucian scholars in Korea determined that Dashun was a "barbarian".

Liu Yu did not understand Confucianism, nor could he debate the classics.

But he could point at Korea's nose and ridicule it, saying that they were more like Ceylon, and no one dared to refute it.

Because Dashun's warships were hanging around Korea every other day, Korea had already launched a self-protection mosquito prison, and finally reached an official consensus: Dashun was actually China.

It sounds funny. Dashun rebelled, drove out the Tartars, and finally had the world. Is it China? Is there any doubt?

The reality is that there are really doubts in the Confucian community.

Then when Dashun went to Southeast Asia and built more and more fleets, this doubt could still exist within Dashun, but it was not allowed to be questioned around Dashun.

Because whether there is doubt inside is a dispute between schools, which is an allusion to the debate about whether "Guan Zhong" in Xianxue is benevolent or not. Small problem.

And if the vassal has doubts, this sentence is almost equivalent to saying to the emperor "I want to replace it". It may not be a conquest, but the intention of the King of Korea to be the emperor and the Emperor of Dashun to be a vassal is definitely there.

But, as the saying goes, weapons cannot stop people's mouths.

Liu Yu can point at the nose of the Kingdom of Korea and scold them at any time, saying that they are more like Ceylon. Including the King of Korea, no one dares to say directly that Liu Yu is just farting, you Dashun are Dazi, we are the orthodox.

But privately, whether you think so, it is hard to say.

So, this is the meaning of the existence of the reformist Confucian group - if the concept of the world does not want to collapse, the reformist Confucian scholars still need to come up with a new set of things.

So, Meng Songlu was very uncomfortable, confused, and at a loss, and was about to be driven crazy, because they not only carried the core provinces of Dashun, but also the whole world, the world of Confucianism. Even Wang Anshi and Wang Yangming's entry into the Confucius Temple involved the debate on whether it was the destruction of the world, not to mention the various reforms carried out by Dashun at this time.

Quan Zheshen felt that the future was infinitely bright, and he had found a way to save the country, and the teacher's worries seemed meaningless. His teacher chose to let these radicals run to Dashun, which proved that they had given up those nonsense arguments, so they just needed to learn.

So, when the two of them drank to a certain extent, they sang two ancient poems with chopsticks.

Quan Zheshen was not confused at all by "many forks in the road, where is it now"; he was not confused at all by drawing his sword and looking around.

Instead, he sang a famous poem by Li Bai:

Golden cups of clear wine cost ten thousand, and jade plates of delicacies cost ten thousand.

I put down my cup and chopsticks and couldn't eat, I drew my sword and looked around and felt confused.

I wanted to cross the Yellow River, but the river was blocked by ice, and I was going to climb Taihang Mountain, which was covered with snow.

I sat on the stream when I was free to fish, and suddenly I dreamed of the sun on a boat.

It's hard to travel, it's hard to travel, there are many forks in the road, where is it now?

There will be a time to ride the wind and waves, and sail across the vast sea...

Draw your sword and look around, are you confused?

Not at all.

Songsu today is Korea tomorrow.

There are many forks in the road, where are you now?

What to do in the future, are you confused?

Not at all.

Duke Xingguo has pointed out the way for him. Don't look at the mountains in the mountains, you can't understand it. Go to Songsu from a distance, and you can understand what Songsu is all about.

As for where the road is? Go to Nanyang to see the rice in Nanyang, the commercial ports in Ceylon, and the merchant ships. Those things are not hidden, you can see them as long as you walk over.

So the rest, just wait for an opportunity after you understand it.

A chance to ride the wind and waves, and sail across the vast sea.

There is nothing left, only hope.

And it seems that Zhang Bowang is about to leave Chang'an City, Ban Dingyuan is about to leave Luoyang City, and Meng Songlu should be full of passion at this moment, and at that time and moment, he should have a thousand miles of ambition.

It should be a time to sing a song of riding the wind and waves.

However, it was after drinking, and I was full of defeatism.

I drew my sword and looked around, my mentality was dazed.

I was confused, there was a fork in the road, I didn't know which way to go.

So I sang:

Flying snow cut the road and ice became beams, the charcoal in the Hou family carved the jade room.

The dragon spit out the tiger's beak, the bear squatted and the leopard fought to raise and lower.

The mountains and hills shot red light, the red clouds and green mists floated with strange fragrance.

The beauty turned the bright pendant in all directions, the snow-capped mountains and ice valleys dried the sun.

The stars ran and couldn't stop, and suddenly two swallows perched on the rainbow beams.

The wind platform and the dew pavilion were decorated with light, and the dead ashes were abandoned.

Once the heyday is gone, it becomes cheap, how can the peach pipe and sunflower fan last forever?

The movement of the sun, moon and stars has its own laws and never stops. How can the natural laws be stopped by the peach mat and cattail fan that are necessary in midsummer?

I have been struggling with my teacher for a long time. I was full of passion, but in the end, even my teacher gave up the attempt in Huainan and had to compromise with the Songsu system.

In this world, there may be rules to follow in economic operation, land ownership, and the rich and poor of the people. But these rules are not something I can master.

These people in my school have been struggling in Huainan for so long, and in the end they are like the Taosheng sunflower fan that tries to keep the summer.

When the summer is over, what is the use of the sunflower fan?

The reason why Liu Yu found these people to go to Honolulu was because Honolulu was relatively primitive, so this set of my school was likely to succeed in his opinion. He also said that Songsu's knowledge was too advanced and could not adapt to the climate and soil in such a primitive place...

The movement of the sky is constant, and the seasons change. All these things that I have learned since childhood and believed in since childhood, are they the way of heaven?

Or is it just the sunflower fan, which just happens to be in summer. And now, summer is about to pass?

Or maybe it is just charcoal ash, it just happens to be in winter. And now, winter is about to pass?

The dead ashes are abandoned to the sun and the moon... Will what I believe in and study be abandoned to the sun and the moon one day in the future? The richer the world is, the more it will perish. This kind of depression hidden in my heart has nowhere to vent.

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