When Drotmur came to report on Zoriktu.

Zorictu was already drinking and eating with several of the generals of the treasure army.

"Father, is the border army of the Ming Dynasty, and the leader is a guerrilla general, named Cao Wenzhao. About a thousand people came, more than 300 cavalry, and the rest were infantry. Zoriktu reported.

Among Liu Dahe and other generals of the treasure army, there are those who can understand Mongolian, and Tiebatu is half Mongolian and half Han.

In the treasure army, especially the cavalry, there are many such as Tiebatu, Han Chinese and Mongol blood.

They possessed the riding skills and living habits of the Mongols, and at the same time, after a period of life, they were assimilated by the Heaven and Earth, or assimilated by the Han people, and accepted the ideas of the Heaven and Earth Society, and were already complete treasure army warriors.

"It's Cao Wenzhao." Tiebatu whispered to Liu Dahe.

Liu Dahe had heard of Cao Wenzhao, although Cao Wenzhao's official rank was still very low at this time, he was just a guerrilla general, but his reputation was not small.

There are not many generals in Jizhou and Liaodong who can fight and fight bravely, especially those like Cao Wenzhao, who have been promoted from the bottom of the soldiers.

"Leader, he is the general of Jizhou, I have heard of this person, it seems that our lord has rewarded him with a lot of wealth, and his soldiers and horses have benefited from the lord, so I should respond to the lord to let people answer your military orders." Liu Dahe explained.

"I see, please hurry." When Driktu heard this, he hurriedly said to Drotmur.

"Father, where are you going? Do you want to arrange for them to be with these generals? "Zhuotmur is a little difficult, the temporary camp, it is not very big, two groups of people come at the same time, and then rearrange, it is not easy to arrange, the best way is to let the two people together.

Zhuo Li Ketu understood what his son meant, frowned, and was a little difficult, it is estimated that there is no problem with eating together, if you live together, all the way is the treasure army, all the way is the border army of the Ming Dynasty, I don't know if they are willing or not.

Zhuo Liktu saluted Liu Dahe, "General, we are a temporary camp, there are not many tents, it's the second half of the night, can you grieve the soldiers of the Bao Army and the soldiers of the Jizhou Army to squeeze together?" Let's discuss how to deal with the Jin people tomorrow. ”

"No problem." Liu Dahe agreed without thinking about it, this is not a difficult thing.

The Baojun is not only strict in military discipline, but also tolerant of people.

The upper level determines the lower level, and Wei Bao's thoughts and temperament can also determine the thoughts and temperament of the entire Heaven and Earth Society, the entire Bao Army, and all the areas under the rule of the Heaven and Earth Society.

In fact, Lord Wei has always wanted to integrate the Ming system and the people of the Ming Dynasty.

Because heaven and earth will be a capitalist system, which is higher than the feudal system of the Ming Dynasty, it is easy for the high-level to be compatible with the low-level, and there will be no worries.

The low-level ones are not good, whether it is an official of the Ming Dynasty or a general, after really coming into contact with the treasure army and the people of the Heaven and Earth Society, they will feel terrible, unimaginably terrible!

This question, Lord Wei has been thinking about, this is a very profound question, and it is not something that a modern low-level Lord Wei who has not been exposed to politics can figure it out for a while.

It is even very possible that Wei Bao's life is only half-understood, and he is just fooling around according to his own ideas.

The political system of China after Qin Shi Huang was a typical absolute monarchy, not a so-called "feudal" system.

In Bloch's brilliant book "Feudal Society", which is dedicated to feudal society, he does not give a very clear definition of the term "feudal society", he only describes the six characteristics of feudal society in medieval Europe: dependence on peasants; Salaries were not possible with the widespread use of tenant lands attached to service rather than salaries; the superior position of the full-time samurai rank; The obedience-protection relationship that connects people to people.

This relationship, which took a specific form within the samurai hierarchy called the vassal relationship, inevitably led to a chaotic division of power, in which the other forms of organization, namely the family and the state, remained, and in the second stage of feudal society the state would gain the power of revival.

When Lao Ma used the term "feudal", he was referring to the feudal system in medieval Europe.

In fact, Ma himself objected to the mechanical application of the feudal system that existed in Western Europe in the Middle Ages, with aristocracy and lord economy as its basic attributes, to other regions outside Western Europe.

In 1877, in response to a critique of the metaphysical understanding of his theory of the development of social forms by the Russian populist Mihailovsky, he wrote: "He demanded that I transform once and for all the historical aspects of the capitalist origins of Western Europe into a historical-philosophical theory of the general path of development on which all nations, regardless of historical circumstances, are destined to follow – in order to finally achieve an economic form that guarantees the highest development of the productive forces of social labour and at the same time the most comprehensive development of mankind." But I want to ask him for forgiveness, he will give me too much honor and too much insult at the same time. ”

The essential feature of feudalism as understood by Ma was the monopoly of land by the lords, and land was not allowed to be bought and sold freely.

The lords took advantage of the monopoly of land to obtain a politically noble position, and the land was not allowed to be transferred to the commoners, let alone the serfs, which was the basis for the existence of feudalism in Western Europe.

The situation in China did not have these characteristics, and from the Warring States period onwards, the phenomenon of land sales and annexation became more and more serious, and the feudal system was gradually destroyed.

In particular, the Shang Dynasty changed the law of "except for the well field, the people have to buy and sell", until the 31st year of Qin Shi Huang promulgated "make the head of the Qianqian from the real field".

Land can be inherited and bought and sold, which legally affirms the legitimacy of private ownership of land.

The main laborers in feudal society in Western Europe were serfs.

Except for the personal contractual relationship between serfs and feudal lords, which is dependent on them and must pay taxes, there is generally no other compulsory dependency relationship, and the person is basically free.

Serfs generally owed feudal obligations only to the lord of the estate, and rarely to the king who represented the state.

The lord, the land, and the serf could not be separated, and the serf could not leave the fief without the lord's consent.

Serfs could only participate in the court of the lord's estate and could not appeal to the king's court.

Each estate is both a closed economic unit and a socio-political entity.

Serfs differed from slaves in that they had the right to use the land, the lord could not sell the serfs, and the serfs could not be deprived of their right to live on the estate.

"My vassal's vassal is not my vassal" is both a true reflection of this contractual relationship.

In ancient China, there were no serfs, and the identity of the main members of society was peasants.

In China, not only yeoman farmers and tenant households, but also landlords were "organized by the state" of the people, and the common people were all the "people" of the emperor, and they had a direct relationship with the imperial court representing the state.

The social status of the two is completely different, and the living conditions are also very different.

Under feudalism in Western Europe, the lords took possession of the land, which in turn had judicial power and control over the serfs.

The relationship between the feudal hierarchies in Europe was a relationship of mutual division and granting of land.

There is no coercion of state power in this relationship, and the dependency between the different hierarchies is based on land as security.

The different hierarchies stipulate individual rights and obligations according to the contract, so that the individual has relative independence, and the hereditary fiefdom makes the economic income of the lord relatively stable.

In this case, the independent consciousness and independent personality of the individual gradually developed, and later the merchant and burgher classes fought for their rights according to the same principle.

Therefore, in the European Middle Ages, due to the existence of feudalism, a politics of the lower strata and the upper strata was gradually formed in society, which was very conducive to the rise of capitalism.

In China, the centralized autocracy that began with Qin Shi Huang ran through the development of ancient Chinese society.

This political system separated the power of officials from the relationship of land ownership, and the power was extremely unstable.

Therefore, the relationship between the bureaucratic hierarchy in China mainly depends on political dependence and subordination to achieve, individuals do not have independent property rights, everything is determined by political power and political status, and the whole society embodies the characteristics of power and autocracy, this sluggish and rigid political system has existed in China for a long time, resulting in the slow development of China's society, which eventually led to the conservative and backward modern society in China, although the commodity economy developed earlier, but in the end did not form a developed capitalist economic model.

The starting point of medieval Europe was the countryside, especially in the countryside of the Germanic communes, where the antagonism between urban and rural areas was born, and the division of labor and interaction between urban and rural areas provided the conditions for the emergence of capitalist society.

In China's post-Qin society, the government-run economy controlled the development of the commodity economy, the cities were not the product of commodity production, but a derivative of the political system, and the social and economic structure was still dominated by the self-sufficient small-scale peasant economy, which made it difficult to form large-scale capitalist commodity production.

Under Chinese feudalism, the relationship of political subordination was only between the Son of Heaven and the princes, and between the princes and the vassals, and there was no direct relationship between the government and the people; The peasant was attached only to the land, and the land was the private property of the vassals, princes, or sons of heaven.

From the establishment of a centralized autocratic system by Qin Shi Huang to the overthrow of the imperial system and the establishment of a republic in the Xinhai Revolution, the history of more than 1,000 years is really incomparable with the feudal system in Europe.

China's feudal system flourished in the Western Zhou Dynasty, but declined in the Spring and Autumn Period, until the Warring States period began to collapse, and finally Qin Shi Huang "abolished feudalism" and disappeared in history.

The system that replaced feudalism was a centralized bureaucracy.

The salient feature of the "centralized civil bureaucracy" is that the whole society is a pyramid of power, and there are countless small towers of different sizes within the big tower, which are connected layer by layer, intertwined, relying on each other, and restrained at all levels, with the lower levels obeying the higher levels and the whole country obeying the central authorities.

In Chinese history, centralization and feudalism are two historical stages. Centralization is a higher political model that emerged after replacing feudalism.

In the twenties and thirties, "feudalism" gradually degenerated, and finally it became synonymous with all the bad habits that are old and outdated.

The word "feudal", as well as the feudal autocracy, feudal superstition, feudal backwardness, feudal reaction, feudal stubbornness, and so on, derived from it, did not conform to the original meaning of "feudal" in Chinese history, nor was it serfdom in medieval Europe, but became a new term and an abusive political term.

The Meiji Restoration overthrew the shogunate and eradicated the feudal system, so the advanced intellectuals in China put forward anti-feudal slogans.

It is true that the Qing court has become an obstacle to China's development, but it is not because of feudalism, but because of a centralized autocracy that suppresses and suffocates the vitality of society.

The conclusion of the theory of the stages of social development in Western Europe does not arise after research, but first primitive society, slave society, feudal society, and capitalism, and then it is cut to fit into the predetermined model.

The particularity of national conditions is submerged in the belief in universal laws, and the study of the complex evolution process of society has degenerated into the mechanical application of simple formulas.

The dividing line between the slave era and the Warring States period was drawn between the Spring and Autumn Period and the Warring States Period, the lower limit of the "feudal era" was extended to the end of the Qing Dynasty, and the "semi-feudal society" was extended until 1949.

Since China broke away from slavery and entered the feudal system, its economic, political, and cultural development has been stuck in a state of sluggish development for a long time.

This feudal system has lasted for more than 3,000 years since the Zhou and Qin dynasties.

If the era before Qin was a feudal state dominated by feudal princes, then since Qin Shi Huang unified China, he established an absolutist centralized feudal state.

At the same time, to a certain extent, it still retains the state of feudal separation.

In feudal society, the emperor had supreme power, and the official positions of the branches in various places were in charge of soldiers, punishments, money, grain, etc., and relied on landlords and gentry as the basis of all feudal rule.

The main contradiction in feudal society was the contradiction between the peasant class and the landlord class.

The centralized and authoritarian society in ancient China, which was based on a small-scale peasant economy, was a stable and closed socio-economic structure.

Smallholder farmers are economically self-sufficient, conservative, exclusive, and at the same time tenacious in their ability to regenerate.

Authoritarian politics has a strong shielding effect on the transformation of the social and economic structure, resulting in the absence of external conditions for the germination and development of capitalism under autocratic politics.

Authoritarian regimes place special emphasis on political stability, and the agrarian approach is fundamental to avoiding social unrest.

Therefore, since the Qin and Han dynasties, successive autocratic regimes have unswervingly implemented the policy of "valuing agriculture and suppressing commerce".

The policy of "suppressing commerce" was a unique economic policy in ancient Chinese society, and it was only possible to implement such a policy in China, where authoritarianism was highly developed.

The implementation of such a policy makes it impossible for China to slowly develop into a capitalist society.

From the perspective of economic structure alone, the Ming Dynasty in the 16th century saw the germ of capitalism.

At that time, the handicraft industry was already quite developed, and Chinese-made products were popular all over the world, and merchants from the southeast coast of China also built ships and went to sea for trade.

However, the laws of the Ming Dynasty strictly forbade private overseas trade, and violators were punished with capital punishment, which led to the emergence of overseas trade activities under the protection of private armed forces, and due to official strict prohibitions and arrests, most of this trade activities eventually became pirates.

The imperial court's stiflation of overseas trade led to the constant suppression of the trend of primitive handicraft production to commodity production.

In the last years of the Ming Dynasty, land annexation became increasingly serious, the small-scale peasant economy was destroyed, and a large number of peasants lost their land and became displaced people.

However, due to the strict prohibition of foreign trade, the urban handicraft industry did not need to produce more products and could not absorb the large number of displaced people.

Instead of becoming potential free laborers, these peasants became "rogues" who overthrew the dynasty.

At the beginning of the founding of the Manchu Dynasty, there was even a regression to the traditional economy, such as heavy taxation of commerce, the pursuit of a maritime ban policy, and restrictions on the free mining of private mines.

In the late Ming Dynasty, the weak enlightenment ideas of Li Zhen, Wang Fuzhi and the Taizhou School were also completely suppressed, and the corresponding economic development and a prosperous and powerful "Kangqian prosperous era" surpassed the previous dynasty.

During the first 120 years of the Qing Dynasty, China grew four times as much as Europe.

Before the Opium Wars, China's economy was the largest among the world's six major economic regions, and it grew at the fastest rate.

Obviously, this is not due to the great development of "capitalism" in the Qing Dynasty, but to China's own traditional economic model at work.

Modern capitalism is not an economic model or business behavior, but an idea, a system.

As Braudel put it: "The success of capitalism lies in its integration with the state, which itself becomes the state." ”

In terms of cultural foundations, the spirit of modern capitalism is based on a Christian ethic that emphasizes the salvation of the individual.

Therefore, Weber said: "The driving force of modern capitalist expansion is not first of all the question of the source of the amount of capital used for capitalist activities, but more importantly the question of the development of the capitalist spirit." Wherever the spirit of capitalism emerges and manifests itself, it creates its own capital and money supply as a means to its own ends. ”

The starting point of the capitalist economic form is freedom of trade. In The Wealth of Nations, Smith pointed out that "the different products form a common resource, from which each man may buy at will what he needs to be produced by others." ”

This kind of commercial freedom is also inseparable from the concept and system advocated by Western society that sovereignty rests with the people and private property is sacrosanct.

Because without a society that respects the rights and freedoms of the individual, it is difficult to have a free economy.

In the Chinese imperial society with the supremacy of monarchy, a high degree of ideological unity, strict social hierarchies, and strict ideological control, there will be no soil for the germination of capitalism and the emergence of modern capitalism.

In a traditional agrarian society that has always emphasized agriculture over commerce, production over distribution, and tradition over creation, even if there was large-scale commerce and trade, the economy performed well, and the tradition that lacked the support of liberal and fair ideology and legal system could not give birth to modern industry after all.

The fundamental reason for the failure of the capitalist mode of production in China is the centralization and autocracy.

The capitalist system created by Lord Wei can only survive independently in the area under the complete control of Lord Wei, and it will have to change when it encounters the Ming system.