"It's just benevolence and righteousness, why bother with profit?" Zhao Zhen finally said this sentence. The pen "Fun" Pavilion www.biquge.info "Although money and grain are indeed the foundation of the country, but governing the world is still based on benevolence and righteousness after all." Benevolence and righteousness, the world is autonomous. ”

Xu Ping habitually touched the wat on his waist, but he touched it empty. Only then did he remember that when he entered the Tianzhang Pavilion, Zhao Zhen specially ordered a small yellow door to be put away, to show that he did not have to be bound by the courtesy of the monarch and ministers tonight, and he could speak freely.

Withdrawing his hand, Xu Ping arched his hand: "Your Majesty, when reading the book of sages, especially to look at its original meaning, understand the main purpose, and point directly to the original heart of the ancient sages." Meng Ke said King Liang Hui, the benefits here obviously do not refer to money and grain. According to what King Liang Hui asked, it can be known that the benefits here are what benefits Meng Ke can bring when he sees the king. Meng Ke is a scholar, lobbying countries with benevolence and righteousness, what money and food can he bring? The benefits here can be said to be money and food, soldiers and armor, and the people, and everything that is beneficial to the kingdom of King Liang. At the time of Meng Ke, what was beneficial to the Wei State at that time is not conducive to the current dynasty today? If it is said that governing the country is not profitable, then what is the use of governing the country? Meng Ke said, 'Why bother to say profit? At that time, the Wei State had sufficient money and food, and the soldiers and armor were elite, and all that was lacking was benevolence and righteousness. This dynasty rules the world with benevolence and righteousness, how can it be compared with the reckless Wei State! If this sentence is used to question the imperial court's inappropriate attention to money and food, wouldn't it be carved a boat for a sword, and the mud will not be restored? ”

Zhao Zhen frowned and was silent for a while.

Now the imperial court really doesn't care about money and food? Then there will be no three divisions, and more than half of the government will be in the three divisions yamen. It is possible to ask for money and food, but it cannot be said openly, let alone as a guiding program for the administration of the imperial court.

Zhao Zhen hesitated, not because he didn't know the importance of money and food, but because once this matter was clarified, he couldn't predict the consequences. Governing the world with benevolence and righteousness, even if it is just shouting slogans, can unite people's hearts. The imperial court takes money and food as the key link, so what do the people of the world think? For the imperial court, the people are used to pay for money and grain?

Han Confucianism talks about the mandate of heaven, the emperor is ordered by heaven, as long as the mandate of heaven is there, what is the reason for the people to suffer a little? So at that time, as soon as there was a change, the prime minister would have to take responsibility, and the acting monarch had received it, and the dismissal of the prime minister was considered light. Sitting and talking with the emperor, such a high status, is it given for nothing? Of course, it was used to punish the emperor from heaven. On the contrary, the people of the world suffer a little, even if they can't survive to rebel, as long as the sky does not warn, it is not a big deal.

This set can not be played in the two Jin Dynasty, Taoism and Buddhism are rising, and social thinking is in chaos. When Han Yu proposed Mencius's Taoism, it was regarded as a complete end to Dong Zhongshu's theory, and Song Confucianism opened a different faction. To put it simply, it is through Mencius's idea that the people are noble and gentle, and the people's will replaces the mandate of heaven with the people's heart, or the people's heart is the mandate of heaven.

In this era, although the change of the sky is still a major event in the court, and the prime minister often has to ask for guilt, there is no need to be responsible for this. When the Empress Dowager Liu was the prime minister, the ostensible reason was the fire in the Yuqing Zhaoying Palace, and the prime minister was dismissed in response to the changes, but the real reason was that the Empress Dowager Liu was dissatisfied with Wang Zeng's constraints on him, and the dismissal of the prime minister had become a special case.

The will of the people is the source of the legitimacy of the throne, and it must be at least theoretically self-consistent. Even if you don't take the people seriously at all in your actual governance, what the court preaches is still people-oriented.

This is ideology, which is both influenced by political structures and influenced by political behavior at all times and everywhere.

Xu Ping sighed secretly in his heart, how could he not know the stakes in this? But it's too late, and he is not yet able to incorporate his own reforms into the existing ideology, so he has to make a statement. As for completely changing this ideology, not to mention that Xu Ping can't come up with a better plan, even if he can come up with it, it can't be perfected in a few decades, and it can't spread.

It is a way to reform first and use the social existence that has been formed to catalyze the emergence of a new social consciousness, but Xu Ping cannot afford it. Without him, the new reform cannot be carried out, and if he wants to push it, he must face the existing political reality and the shackles of the old ideology. If you are not careful, this bondage will tie the reform to death.

This was the first wall that Xu Ping's reform hit, and he had to tear it down before he could move forward.

As for looking for an alliance of industrial and commercial capital, or dispersing the industry and commerce in the hands of the three divisions to form a new industrial and commercial capital group as his own help, Xu Ping was not so naïve.

To say that the effective capital of the commodity economy does not include land does not mean that capitalism will be driven by industrial capital that does not depend on land, that is a different matter. Objectively, the risks and profits of industrial and commercial capital must completely overwhelm agricultural capital, and capital must be automatically guided to flow to industry and commerce on its own initiative, rather than relying on a few capitalists who have opened factories and shops to promote the commodity economy. It's not a question of reliability or unreliability, it's a question of simply not working.

As long as investment in land is more profitable and less risky than other investments, capital will flow automatically from industry and commerce to agriculture, without any transfer of the will of a few people. Under such circumstances, even if a chain of commodity economy is set up, the profits obtained by capital will flow out in a steady stream and will not be invested in consumption and expanded reproduction. Sooner or later, this chain will break, and the budding teeth of the commodity economy will be extinguished.

This is materialism, voluntarism is untenable.

In order to promote reform, Xu Ping must use the three divisions to form such a chain of commodity economy, and strive to maintain it, from point to surface, to promote the development of commodity economy. As long as there is development, there will always be a tipping point, and industrial and commercial capital will have an overwhelming advantage over agricultural capital, and then there will be benign development.

In the beginning, any private capitalist will only produce comprador capitalists. Withdraw the capital that should have been used for industrial and commercial development, buy land, and buy houses. There are no positive meanings, but side effects.

Capitalism does not mean that the capitalists are in power, but that capital is in power, and it has nothing to do with whether capital is official or private. Only capital, an abstract object detached from concrete personality, is qualified to become the master of the commodity economy. Capitalists, at best, are only the spokesmen of capital, and they are not the only spokesmen of capital. The three divisions are the world's largest capital holders in this era, and the commodity economy has developed, and the three divisions are the spokesmen of capital.

In this sense, the three divisions have the ability and willingness to promote the development of the commodity economy. Xu Ping's reform in the Third Division did not encounter any internal resistance, and the resistance came from the outside.

Xu Ping still remembers that in his previous life, the capitalist revolution in Europe began with primitive capitalism, or the capitalist owners of free competition. The construction of their ideology is based on the fact that human nature is selfish and naturally makes the choice of pursuing advantages and avoiding disadvantages, so that under the conditions of full competition, resources will naturally make the optimal allocation. At the heart of this was mercantilism, fiercely competing for the domestic market and the colonies. After the two world wars, this set of theories basically went bankrupt, and European and American countries reconstructed it according to the needs of the economic system.

With its large number of small European countries, international trade is of great economic significance, making it a natural breeding ground for mercantilism. China is a unified country, and in the chain of commodity economy, production is more important than commercial exchange, and mercantilism has no conditions to develop in such an environment. In the same economic chain, China's conditions naturally require a focus on production and consumption, and business practices are not at the core. Correspondingly, the ideology established by the Europeans was not suitable for the reality of Song Dynasty society, and Xu Ping had no room to copy it.

Society is a society of people, and the ideology of society should naturally proceed from the basic characteristics of people, so as to deduce a set of theoretical systems that are compatible with social existence.

Although Xu Ping only reads books, he has read a lot of sage books over the years, including the statements of some thinkers of this era, and has also made an understanding. Comparing and comparing, the theory that can be consistent with the avenue in his heart and has a future for development is still only Li Jing's set of statements.

Human nature is simple, it doesn't matter whether it is good or evil, people naturally have the need for survival, and there are more advanced needs after meeting the needs of survival. And what satisfies people's needs is social wealth. As long as we determine what social wealth is, then it can be proposed that labor creates wealth, because human labor can naturally satisfy people's needs, not only God-given things. Labor can create wealth, and thus it can start the economic cycle of commodities that produces, exchanges, consumes, and expands reproduction. If this cycle can be established, the commodity economy will become inevitable.

The most important thing is that the core of this set of theories is that social wealth is used to meet people's needs, so that seeking profit is also for the people of the world, which is combined with the existing ideology.

The court's pursuit of profit is for the people of the world, so the court's profit is no longer opposed to righteousness, but has become the great righteousness of the world.

Isn't this the banner held high by Mencius's faction?

Historically, when most scholars were moving closer to Mencius's Taoism, Li Jing was unique in the downward trend of the ideology of non-Mengzi or respecting Xun, and he was a family of his own. And with the words of this family, he has won wide recognition from the society and has become a great Confucian in the world, and his theoretical foundation goes without saying.

It was also Li Jing's efforts that opened the door for Wang Anshi to establish a new school in history. Although Wang Anshi actually respected Mengzi, it was completely different from Li Jing's fierce opposition to Mencius. It was also this faction of Li Jing that opened the later utilitarian school of the Southern Song Dynasty, and fought against it when Zhu Xi gathered various schools of science and science.

Although Wang Anshi did not say this in person, it also represented the attitude of the law-changing faction at that time. But in fact, none of these three sentences went beyond the framework of Mencius's theory, and Mencius originally appeared as an unruly man.

Using Li Jing's framework, Xu Ping is not so extreme, and can dissolve into existing thinking in a more gentle way. In this era, if there is anyone who can help Xu Ping do this, it can only be Li Jing. It was only by chance that he met Li Jing back then, but after a period of continuous correspondence and discussion of some academic issues, Xu Ping and Li Jing have consciously become fellow travelers in academic thought.

The only problem now is that although the framework of this theory has been put in place, there is no time to lay a solid foundation and build a house. Zhao Zhen asked Xu Ping now, he was really anxious.

(Note: I don't know if readers are willing to see the collision of ancient and modern ideas, I know that the authors avoid it, and there must be their reasons.) Because the later reforms will be carried out from several aspects such as ideology, political reform, economic reform, and social transformation, I will try to concentrate my pen and ink on this issue and sort out this issue briefly, so as not to confuse some readers later, because these contents will basically not be involved later. (To be continued.) )