Chapter 627: Similarities and Differences in Taoism
"Ahem~~" At 9 o'clock in the morning, when Yu Deli saw everyone in the conference room, he coughed twice into the microphone to signal the meeting. Then everyone present turned their attention to Zhao Xin.
"It was my idea to hold this meeting at first. After telling Lao Yu that I had something to do, I left. In the past few months, Lao Yu and Lao Chen have been preparing, and the plan was written by them. Here, I
First of all, I would like to express my sincere gratitude. Without you two, this meeting would not have been successfully held."
As soon as Zhao Xin finished speaking, applause erupted in the conference room. Everyone here knows that this closed-door meeting today and even in the next few days will determine the direction of China in this time and space, the fate of countless people, and their own future.
status.
Twenty-one people, twenty-one thoughts. Maybe some people are the same as Zhao Xin. They currently have the same ideas in many aspects, but that is only before conquering the world. As for after conquering the world, then it is really
It's hard to say.
After Zhao Xin waited for the applause to subside, he picked up the political system plan written by Chen Qingsong and said with a smile: "To be honest, the content of this document drafted by Old Chen surprised me. According to Old Chen himself, in order to write
This thing, I lost five kilograms of flesh after being tortured..."
"Haha..." Everyone present laughed out loud after hearing this. Chen Qingsong also rubbed his chin in a self-deprecating way, feeling that it was really sharp.
"Due to time constraints and revisions, the document was finalized last night, and I only had time to read it hastily. The reason why this meeting is set to be one week is that I hope everyone can express their opinions openly and honestly after listening to it.
.”
Zhao Xin glanced at the people present, and his words suddenly became serious, and continued: "Everyone here has decided to settle down in this time and space, and the political system is closely related to everyone. First of all, I want to make a statement, this
No matter what you say or what opinions you have at this meeting, you will not be punished for your words. No matter what system we adopt, it must be based on the current social class situation."
As soon as he said this, everyone in the room nodded. Zhao Xin's words were flawless, so no one knew what his attitude was.
"Now, let me read it to you. If you have any comments, we can discuss it after I finish reading it all."
"Article 1, the purpose of this draft is to determine the political system for a country with a territory of 1,700 square kilometers... This is the first problem we must solve."
"Article 2. In view of the current social class structure and people's education problems, in the next twenty years, the position of emperor will be retained. At the same time, we will establish a committee, and all domestic and foreign policy announcements must be approved by more than half of the committee members
Only through passing can it be implemented.”
When Zhao Xin finished reading this, the expressions of half of the people present changed. Their eyes glanced at the expressionless Chen Qingsong. Then when they looked at Yu Deli, they found that the man also had a calm expression. Everyone's heart was in the heart.
Could it be that these two people were bribed by Prince Zhao?
With Prince Zhao's "supernatural powers", no one can defeat him. If he wants to do something in the future, who can stop him?
But then again, if Zhao Xin wants to do something now, no one else can stop him. Without him, Beihai Town’s innate system has decided it. And among those who attended the dinner for the French a few days ago, Some couldn't help but start to daydream about whether it was Zhao Xin who was making a statement when Shen Xuan wore the queen's clothes.
"...The committee consists of military, civil affairs, and supervision... In principle, no one can serve in more than two departments. If you have relevant opinions, you can submit them to the full committee for discussion."
Well, when they saw this, everyone sighed and said to themselves that Prince Zhao is still successful. He will definitely hold the military power. As for the other one, I don’t know who he will be.
At this time, Chen Qingsong was actually observing the reactions of everyone present. To be honest, he had suffered a lot of mental torture for three months in order to write this article. In order to find a reasonable explanation for the monarchy, what does it mean to lose five pounds? I've all confused myself...
It is said that after Yu Deli finished the seaside conversation with Zhao Xin, he made a special trip to Fuldan City and talked with Chen Qingsong for two nights. The person with the most say in Beihai Town about the political system is Fatty Chen had experience in the system. In the end, the two agreed that Chen Qingsong would draft the draft of the political system, and Yu Deli would be responsible for checking for deficiencies.
Like Zhao Xin's troubles, Chen Qingsong did not choose monarchy at the beginning when drafting the plan. However, when he adopted the concepts of Western political philosophy to think about the issue of political system, a basic problem that could not be avoided was placed in front of him. , that is, how to make the political system formulated by the public win the trust of the people.
Throughout the ages, although most political societies are based on irrationality and violence, rulers of all ages have to demonstrate the legitimacy of their rule. The convincedness of the ruled in the legitimacy argument of rule is the basis of politics. A prerequisite for a society to maintain long-term stability, especially in classical societies.
The principle of the classical republic is "the world is for the public", which means that all scholars have the right to participate - at least to discuss national affairs. Of course, the scholar-official class likes this the most, because it means that "Tao Tong" is again Returning to their embrace, you can even get a share of the "ruling". The emperor just stayed in the palace and acted as Yao and Shun, with the prime minister and cabinet system, and the era of the landlord class blaming Fang Qiu has come again.
However, if you tell the common people who have just escaped from the rule of the Qing Dynasty and cannot even read a single Chinese character that you tell them that things have changed and you can make irresponsible remarks about the imperial system, they will definitely think that you are spreading hysteria. .If you have that spare time, you might as well clear two more acres of land so that your family can have enough to eat and your children can read, so as to get rid of your fate.
China in the 18th century was a farming society with 90% farmers. Under such social reality, talking about republic to the people was just playing the piano to an ox. To put it bluntly, despite the fact that Beihai Town currently has more than one million people under its rule, But when it comes to the foundation for establishing a republican system, I guess there is not even half of it.
Therefore, if we want the common people in the world to accept non-monarchy, we have to carry out reform through campaigns one after another, reforming scholars, reforming stereotypes and bad habits, liberating women, etc. The problem is that these 21 people are the only ones left in this time and space. Will land reform still be carried out? If we haven't started it yet, if others follow suit, it will easily lead to political turmoil, and everyone will have no choice but to pack up and run away.
Some people will say, Beihai Town has a big fist, so what should we do if we don’t want to do anything? If the people are not enlightened, it would be better to popularize education. The problem is that it will take a while. Although Beihai Town’s basic education is good,
Especially in the Beihai Navy, the literacy rate is as high as 97%. But compared with the more than 300 million people in the entire Daiqing, it is not even a hair, let alone the 10 million scholars in the south who are familiar with the teachings of Confucius and Mencius.
Rousseau once said that even though Zhao Xin disliked this person very much, he still admitted that what the other person said was very reasonable.
"Even the strongest man will never be strong enough to be the master forever, unless he transforms force into rights and obedience into obligations...Strong force is a physical force, and I can't see how the effects of strong force can produce
What morality.”
"Mencius" says that those who dominate with force and pretend to be benevolent will have a great country; those who practice virtue and benevolent kings will not be great. Tang is seventy miles away, King Wen is a hundred miles away. Those who use strength to convince others are not convinced by their hearts, and their strength cannot support them.
Also, those who convince others with their virtues should be happy and sincerely convinced, just like the seventy-year-old disciples who convinced Confucius. The poem goes: "From the west to the east, from the south to the north, there is no thought but no disobedience." This is what it means.
To put it in layman's terms, it doesn't mean that Beihai Town's weapons are powerful. It can wipe out the Manchu Qing Dynasty and expand the territory of Tsarist Russia like Sun Tzu. This can prove that Beihai Town has the legitimacy of rule, because
Chinese culture does not value this at all. Otherwise, when the Mongolian Yuan and the Manchu Qing went south to fight the unification war, they would not have encountered so much resistance.
In China's traditional feudal political theory, whether it is the emperor or a minister, it is only an official position in politics. Everyone only determines their duties and responsibilities in the official position. If the emperor fails to perform his duties and is not qualified, the ministers can change his position.
, even the people across the country can kill him. If you don’t understand this, you can’t understand the truth of traditional Chinese politics.
Taking the Han, Tang and Song dynasties as an example, the Han Dynasty had a prime minister-head system, while the Tang and Song dynasties had a committee system of prime ministers. The highest deliberation organ was called the Zhengshitang, which was later renamed Zhongshu Menxia. All government laws must be promulgated in the name of the emperor's edict and must be promulgated by the Zhengshitang in advance.
If the resolution of a meeting of the hall is not stamped by the political hall, it is not considered an edict and has no legal status in law.
In the traditional politics of early China except the Manchu Qing Dynasty, the emperor could not be dictatorial, and the prime minister could not be dictatorial. However, countless people in later generations would say that Chinese feudal politics was an autocratic dictatorship.
In fact, looking at modern Eastern and Western politics, it is very difficult to draw a precise line between a republic and a monarchy, and it cannot be said that the former is more democratic than the latter, because as long as the power of the monarch is limited to ritualization, the two are actually
The difference is not big. The most obvious examples are France and the United Kingdom.
To be honest, Fatty Chen was not good at political philosophy issues. After all, his work back then was all about pragmatism rather than pragmatism. The more he thought about it, the more complicated it became, and he ended up getting involved. So he went to Wang Zhong and asked Wang Zhong to rule the country.
I asked for advice on legality issues.
Wang Zhong, who was the direct descendant of Gu Yanwu and had a deep understanding of pre-Qin rules and regulations, did not directly answer Chen Qingsong's question, but told him two allusions.
It is said that there are only two ways to change dynasties in Chinese history. One is that the locals use conspiracy and violence to change the dynasty, and the other is that foreign invasion establishes political power. However, the rulers of these two regimes face legitimacy issues.
, will fall into a dilemma, that is, on the one hand, their rule does not have formal legitimacy, but they must establish and even maintain formal legitimacy.
The cause of this dilemma originated from a dialogue during the period of Emperor Jing of the Han Dynasty, which was later written by Sima Qian in "Historical Records". The first paragraph Wang Zhong talked about was this incident.
At that time, Yuan Gusheng, who represented Confucianism, and Huang Sheng, who represented Taoism, discussed in front of Emperor Jing of the Han Dynasty what "the righteousness of the monarch and his ministers" meant. As a result, since then, the issue of political legitimacy has become a forbidden area for feudal rulers of all dynasties. The Han Dynasty
Scholars in the future will not dare to touch it again. The only thing everyone dares to criticize is that the three ancient dynasties are so good, so good, and the previous dynasty we replaced is so scum, so scum!
The essence of the debate between the two is the conflict between "form" and "purpose" in political legitimacy. Yuan Gusheng used the purpose to demonstrate the legitimacy of Tang Wu's appointment, and Huang Sheng used the form to demonstrate the illegality of Tang Wu's regicide.
, while Emperor Jing of the Han Dynasty, as the referee, was in a situation where "the concubines could not do it".
The early political legitimacy of the pre-Qin scholars adopted the method of "mandate of destiny", that is, they deified their ancestors. As descendants of gods, they naturally had the power to rule. The focus was on formal legitimacy. However, with the "
With the emergence of the two famous tyrants "Jie and Zhou", purpose replaced form. Huang Laozhi's two concepts of "the way of heaven" and "the way" occupied the central position in the discussion of political legitimacy.
If it was legal for Tang and Wu to kill Jie and Zhou, although Han could prove the legitimacy of replacing Qin, others could also prove the legitimacy of replacing Han. In other words, the rebellion against the Liu family should be justified; if it was
It's illegal, so where does that put Liu Bang? He was the chief of the pavilion of the Qin Dynasty, a proper traitor and traitor.
After Chen Qingsong listened thoughtfully, Wang Zhong immediately told the second allusion, that is, "Zeng Jing submitted a letter to the case" that happened in the seventh year of Yongzheng reign. Many Chinese people in later generations have heard of this. Chen Qingsong
Qingsong also knew that in order to prove the legitimacy of the Manchu regime, Yongzheng wrote "Dayi Jue Mi Lu" and published it all over the world. When he inspected Heilongjiang City the year before last, he even met the descendants of the Lu family.
This chapter is not finished yet, please click on the next page to continue reading the exciting content! But to his surprise, Wang Zhong did not talk about the literary inquisition and the Huayi debate, but around "teleology" and "form theory"
To speak.
Wang Zhong’s evaluation is that Zeng Jing is neither stupid nor stupid. He is stupid because he is pedantic and loves the ancient times and thinks that he can impress Yue Zhongqi by saying that he is “Chinese and Yi”; he is not stupid because he is pedantic and loves the ancient times.
Because some of his ideas in "Zhixinlu" are correct. His views are essentially the same as Yuan Gusheng's theory, and they both discuss the issue of the legitimacy of rule from the perspective of "formal theory."
In terms of the Confucian "Tao", the scholar class has always considered itself to be the representative of the Taoism; if the so-called morality exists, the people's hearts will be in the right direction, and if the people's hearts are in the right direction, the destiny will be fulfilled. From this logic, all dynasties and dynasties have
All emperors in China had no political legitimacy, and only "scholars" who upheld the orthodoxy were ordered by heaven.
Wang Zhong told Chen Qingsong that when Yongzheng cited the righteousness of the monarch and his ministers to refute it, he was tantamount to affirming Huang Sheng's "teleology" and had to face Yuan Gusheng's "form theory". In other words, he fell into the same trap as Emperor Jing of the Han Dynasty.
The dilemma is wrong no matter how you say it.
At this point, Chen Qingsong suddenly realized that the "Hua-Yi distinction" that had been debated by countless descendants from beginning to end was not the focus at all. The legitimacy of the political system based on "teleology" and "form theory" was. I'm afraid Qianlong was not
When he succeeded to the throne, he had already seen the crux of the problem, so he immediately took back and destroyed "Dayi Jue Mi Lu" when he came to power, and killed Zeng Jing and Zhang Xi to shut up the world.
In other words, as long as Beihai Town maintains a monarchy, no one in the world will even mention the legitimacy of the political system.
The reason why ancient scholars always talk about the three ancient generations is because there is no dispute in the form and purpose of the imperial succession of Yao, Shun, and Yu. If the emperor follows the example of the three of them, no one can find fault. If it were anyone else, you would dare to talk nonsense.
Try it? If you speak falsely but argue, if you act eccentrically but firmly, you will be beaten into rebellious officials and traitors in a matter of minutes.
Of course, Wang Zhong took the opportunity to sell a lot of Gu Yanwu's "government by the masses" ideas to Chen Qingsong. Chen Qingsong really didn't know much about this aspect. I heard it in general, like expanding the selection of the intellectual class and allowing people to discuss the country
Regarding political gains and losses, it is good to combine customs and laws to correct people's hearts.
But when he talked about this with Zhao Xin last night, the other party smiled and shook his head.
"Old Chen, have you not read Gu Yanwu's book?"
"no, what happened?"
"His 'government by the masses' does not mean that ordinary people can be the masters of the country. In fact, it is the scholar-bureaucrats who have the final say. Think about it, the power of reading and literacy is ultimately in the hands of these people, and the poor people who are busy making a living are excluded. These people
What people want is to limit the power of the monarch, adjust the excessively unequal relationship between the monarch and the people, and the relationship between the government and the people, win more political benefits for the landlord class, and provide them with institutional guarantees."