New Shun 1730

The key to the problem is not whether it looks like it, whether it is right, or whether it can be successful.

In fact, as future generations, we know very well what this is all about.

Basically speaking, Nasangang said not to go to China to seize the market, but after he came to power, he launched a brutal invasion of the two crows. So if you tell him what he said, does he believe it?

Liu Yu also supports immigration to Fusang. He is not opposed to immigration, nor is he opposed to agriculture to accommodate the population and alleviate poverty.

However, his theory of immigration is purely an old horse theory.

That is, in the North American colonization colonies, there was no social basis for social relations such as “capital”. There, workers are not naturally subordinate to capital.

Liu Yu’s approach is that since workers are on the land, they are not “naturally” subordinate to capital.

Then I add a coercive method, and use a method similar to "hard labor slavery" to forcibly maintain the social relationship of workers' subordination to capital, wouldn't it be enough?

Specifically, it means forcibly nationalizing unowned land. Using the power of the state, each piece of land is forcibly given a certain monetary price.

Want to be a homesteader?

You have to buy land.

The earth is covered with it, but it is not yours. This wasteland is actually worthless, but sorry, if you can't pay for it, this land belongs to the imperial court.

Well, if you want to buy land, you have to work.

Work and earn wages.

Earn wages and buy land. The process is then repeated with a new wave of immigrants.

Through this powerful means, the social relationship of workers' subordination to capital is forcibly maintained.

“Using external force to forcibly create conditions to maintain the social relationship of workers’ subordination to capital” was the basis for Liu Yu’s immigration to Fusang.

It should be said that the ideas of the practical radicals were much gentler and more benevolent than Liu Yu's approach.

That is, through equalizing land, taxing, strengthening state machinery, and strengthening government finances.

With government financial investment, within thirty years, "immigration, navigation, and shipbuilding" will be the goals of the entire dynasty.

Thus, immigration was carried out with the goal of "let everyone have a piece of their own land".

Here, immigration is a kind of social welfare and a kind of kindness to the people.

Not to mention taking off your pants and farting, in the end we have to follow what Illich calls the "American model" - that is, through state ownership of land, allocate land, create small farmer family farms, and then polarize small farmers and complete mergers and operations. In North America, Form the model of capitalist agriculture.

Just say that to be able to accomplish this, a Leviathan is needed.

The question is, can a Leviathan be reformed through reform rather than fierce and bloody revolution?

Furthermore, millions of people, countless landowners, and gentry rely on reforms to equalize land?

Relying on sages and "real scholars" to equalize land?

What do you think?

How could this possibly succeed?

However, compared to Liu Yu's theory of reverse training, doesn't this set of things sound much gentler?

How much benevolence and righteousness? Much better? More moral?

The real problem lies precisely in this.

The same situation as taking three.

It can be said that there are three things to think about.

It can also be said that Na San is a careerist.

It can even be said that the trick of taking three is pure deception, and I don't believe what I am saying.

The problem is that since the French Revolution, there have been waves of republic, monarchy, restoration, and non-restoration.

Small farmers are in dire straits and countless people are unemployed.

The bourgeoisie is drinking blood so fast that the small-scale peasant economy is going bankrupt like never before.

Has anyone stood up and spoken for the "majority who have been insulted and harmed but have no voice"?

Millions of extremely poor small farmers.

There are hundreds of thousands of workers without jobs in the cities.

Did the Orleans Dynasty speak for the thousands of people whose blood was sucked back and forth by the remnants of the financiers, bourgeoisie, landowners, and aristocracy but could not make a sound? Or did the Republican Party of Order speak for them?

Lao Ma said that the question is no longer a republic or a monarchy. But this group of people are still playing the trick of "rhetoric trumps content".

At this time, a relative of the hero, who can also be understood as the "Third Prince Zhu" of France, stood up.

Talk about agriculture.

Talk about industry.

Talk about finance.

Talk about exploitation.

Talk about eradicating poverty.

Talk about labor relations.

Talking about using the agricultural income from cooperative farming to force industrial capitalists to raise wages.

Of the glory his uncle had brought to France.

Talking about his uncle's time, the life of small farmers was definitely better than it is now.

Talk about land annexation.

Discuss the plight of small farmers with usurious loans.

Talk about the oppression of workers.

Talk about the future.

Talking about society, although it is utopian.

Talk about the protection of domestic industry.

Talking about free trade that allows big capital and financiers to make money, tariffs should be used to protect vulnerable local industries.

Talk about defending the sovereignty of “the people.”

Talk about [republican or imperial system. Ultimately, government, no matter what form it takes, should care about the well-being of the people]

Talk about [going to China to find thousands of consumers when there are thousands of people in the country who have nothing. This is a brain disease, and we should solve the problem of prosperity and development of our country]

Indeed, as Lao Ma predicted: the significance of Nasan's existence is to let the people get rid of all superstitions about the past. It is difficult to initiate changes in the new era until the superstition of the past is broken.

Twenty years after this prophecy, the Battle of Sedan and the raising of the flag of the Commune meant that the French people's superstition about the past was completely eliminated.

But, at that time.

Nathaniel was one of the few people in France who realized "the power of workers", "the people are powerful when they are organized", and "the silent majority is powerful".

[The masses without organization are nothing; with strict discipline, they are everything. Without organization, they can neither speak nor be understood; without organization, they cannot even listen to or accept common impulses] - "On the Elimination of Poverty", Chapter 2. P14.

Compared with Blanqui on the left who was thinking about setting up secret societies, he was much higher; compared with the group of fat intestines on the right, he was so high that I don't know where he is.

Many of the utopian and inflammatory contents expounded in Nathaniel's "On the Elimination of Poverty" and "The Beetroot Problem"...

Not to mention in 1840.

Even 150 years later, for most people, they still feel that this set of things makes a lot of "reason". At least, intuitively, it seems to make some sense.

In particular, this set of utopias with petty bourgeoisie as the core is extremely powerful in countries where "small peasant economy" prevails.

Because, small peasants... want small assets and small land ownership. Before they are completely shattered and figure out that it is these things that lead to their universal poverty, and before they join the workers in chorus to completely smash the old world, these things are the most moving for small peasants.

At the same time, this set of things does not oppose the development of industry and commerce, and even extremely supports industrial development.

To a certain extent, it is also one of the few incitements that can promote industrial development in a "conforming to the will of the people" way in this inevitable and painful stage of "suffering from the development of capitalism and the lack of development of capitalism".

Even if it is said that this "conforming to the will of the people" ultimately results in the intensification and aggravation of class contradictions with stable politics and rapid development.

But isn't this the mission of this kind of thought?

A mission, at the end of the small peasant economy, to maintain social stability, reconcile contradictions, increase the power of the country, and quickly develop industry.

Another mission is to finally explode into fireworks, so that people can break all superstitions about past things.

This is the macro historical trend and the tool for unconscious historical progress.

As for the actual operation, does Li Xi have this condition?

In Liu Yu's opinion, he has it.

Of course, it seems that there is a big difference.

Na San is similar to the "Prince Zhu San" of the previous dynasty.

And Li Xi is the son of the emperor.

Before Na San, he just played a few tavern riots.

And Li Xi has fought with the British in the Atlantic.

In short, Na San is an outsider in the political arena. He relies not on the power of the institutionalists, but on the power of the silent majority.

And Li Xi, for the court, for the institutionalized court and state machinery, is certainly not an outsider or a marginal force.

However, Dashun has a very special place.

That is, for the current court, outside the regular imperial examinations and the small circle of good family aristocrats, there are hundreds of "outsiders" - Dashun's practical school.

The bald man once gave a speech: We need to use countless nameless Yue Wumu to create a famous Yue Wumu; we need to use countless nameless Washington to create a famous Washington.

Since it is said that for the practical school, Liu Yu's so-called "following the map to find the horse" means to catch a lot of "horses" with similar ideas according to the map.

But these people are neither the third prince Zhu, nor the fourth uncle of this dynasty, nor the general Qin Wang of Tiance.

So, is it possible to create a famous "horse" with countless nameless "horses"?

Is it possible to create a spokesperson for marginal people with countless nameless marginal people, even if this spokesperson is not a marginal person in politics?

To put it simply.

The old emperor relied on the northern expedition to Luosha, the western expedition to Junggar, the subjugation of Japan, the trip to Southeast Asia, and the war, relying on these prestige, playing a hand of "internal and external checks and balances" and "new and old checks and balances", and he was able to play well.

So, can the prince play well?

Once the prince's policy is conservative or even reactionary, and hurts the interests of this group of people, will these practical school think that your prince is a jerk?

As for the trend of thought.

Since it is said that the "distorted doctrine" of the practical school has been formed.

In fact, once the prince succeeds to the throne, there will be problems in governance, or he will be incompetent, or he will play a policy similar to the rice ban in Hubei again.

Then, for these "countless nameless marginal people", they are likely to say one thing to Li Li:

[Go ahead, Your Highness! ]

As for the radicals of practical learning, in their eyes, this matter, or their ideal, is achievable.

Important people.

There are thousands of practical learning scholars who are excluded from the imperial examination system and the military merit aristocracy system.

Among them, the proportion of landlords is very small.

Small farmers, small producers, soldiers, sailors, low-ranking officers, industrialists and businessmen, small officials in the colonies...

In their view, since the gentry are bound by the imperial examination system, the equal-field reform cannot be carried out.

Well, they are in charge. They have little connection with the land in the mainland. Can't they do it?

You have hundreds of thousands of students and gentry, and I have hundreds of thousands of practical scholars here.

We need justice.

Li Xi's surname is Li.

The equal distribution of land is the most benevolent policy in the world.

Isn't this justice enough?

To have money.

Would the industrialists and chaebols in the developed regions be short of money? Dashun didn’t have mountains of gold and silver. Almost all of Dashun’s gold and silver flowed in from here. How could there be no money?

To have guns.

The external expansion, the Indian war, the expansion of the navy, and the service-year welfare system left a lot of problems. Once the old emperor died, would the new emperor no longer maintain the huge financial hole such as the distribution of land in Australia for retired soldiers and the annuity for retired sailors in order to save money?

Even if there is no change, wouldn’t there be a "Newburgh conspiracy"?

To have a future.

To make every effort to immigrate, to increase everyone’s income through reclamation, to increase the “per capita ownership” of domestic grain and meat through agriculture, to develop industry and commerce through the increase in the average income of the agricultural population, to force factories to raise wages through the increase in agricultural income, and to complete the great industrial development through domestic trade...

In the eyes of the radicals of practical learning, how could there be no future? This, at least, seems more feasible than the set of Linchuan Shu Wang and Anhan Gong?

So, there is a foundation.

Only two questions remain.

First.

If the crown prince's administration really goes wrong in the future, when these people find Li Li and shout "Do it, Your Highness!", will Li Li dare to take off his glasses and put on an eye mask and felt hat to look like Taizu?

Second.

Malthusian economics in trade, Listian economics in industry, Saint-Simonian fantasy of the future, this set of "distorted scriptures", does Li Li have the ability to pick up and become an "interpreter"? Can this set of things be compiled into a system?

But in fact, it seems that these are two problems, but in fact they are one problem.

Because the distorted scriptures have been formed. All you need to do is tie this set of things up with a string.

Even if he can't tie it up himself and his writing is not good, won't he find a gunman?

So, in essence, this is a question,

That is, does Li Li have the willingness to be a tool for this unconscious historical progress?

That is, to complete those two historical missions.

During the transition period, protect industrial development, and in the state of trying to maintain the situation, intensify social contradictions and strengthen the power of the new class.

At the end, the inevitable ending was used to dispel the superstition of the people of Dashun about all the old things. This was the premise for opening a new era.

Including the holy monarch, the equal distribution of land by the heroes, the three generations, the holy kings, the old emperor's expansion of territory and foreign plunder, the abnormal development of industry and commerce by Liu Yu, and the future based on fantasy by the radical faction of practical learning.

He summoned all the heroes, and finally, he personally burned all the heroes he summoned for the people of the world to see.