The Indian company took the first step towards expansion and colonization, following a trade-led model that was radically different from that of the southern coastal regions, but it was only natural that it would eventually go to.

In this era of the replacement of the old and the new that can emerge nouveau riche and careerists, not only the various activities that Chen Jian participated in, but also many civil forces began to explore the world for profit, fame, or for the sake of excitement.

Several fur traders from the north financed an armed expedition of about 180 men, promising to provide all kinds of supplies, and all the profits to be harvested in the future were divided into forty or six.

They believed that from the reckless forests and seas of Songtao in the north, there might be a way to the west coast. There are always roads, but they are not worth walking, depending on whether there is a large number of water systems that can be used as connecting and transiting paths.

Furs from the north were now also in good demand, and could be exchanged for large quantities of silver, and the merchants believed that it would be a lucrative expedition.

The expedition of more than 180 people, carrying guides, octamen and goniometers, and supporting ancient birch bark boats, continued to move along the river, hunting for a living, recording all the sights and hearings along the way, and expecting to be the first Chinese to reach the West Coast by land.

Such an expedition is just a microcosm of an era, where all kinds of people with different purposes come together on the same thing, either for fame, or for profit, or for dreams.

Perhaps, a daring captain accepted the patronage of others and tried to find a direct route to Europe through the cold seas of the cold north, where some thought there might be an ocean or waterway.

Perhaps, a dozen people who had drunk and had a hot head sold their possessions and went out to sea in a small boat, hoping to find an island full of gold and silver.

Perhaps, hundreds of people who are dissatisfied with reality and disappointed but do not want to change, after careful discussion, bought a small boat and enough seeds and food to go to some overseas places to establish a dream city belonging to these hundreds of people.

One purpose or another is to make people's understanding of the world clearer, and to turn the world that was originally defined by thinking, feeling, or supposed to be that way has changed dramatically.

This kind of improvement in the understanding of the world is not only the geographical world, but the world that contains many different meanings.

When the tentacles of colonialism were expanding outward, not many people on the streets of the capital knew what kind of impact and harm these various companies would cause to the world.

While Chen Jian was still racking his brains with the Dutch negotiations over allowing coastal craftsmen from Quanzhou, Fujian Province, to go to Dutch-controlled islands or cities; At the time of an ambitious young man in Huaxia India who took the first step to make a profit from rent; At a time when the Nanyang Company was preparing to expand its share capital to win over some large families, and was preparing to establish the first colonialist slave trading base in Africa...... Instead of discussing these things, many people in the capital were shocked by the two books, which became a must-have topic for many people to talk about.

One is Lin Xi's "Species Evolution, Survival of the Road", which is not the whole book of the first two volumes, based on the selection between domestic species and wild species, and the various changes of the same species of tortoises and birds in order to adapt to the environment, which are dozens of miles apart in the south.

The other is Lan Qi's "Miscellaneous Notes on Clans, Settlements, States, Rulers and Ruled, Reasonable and Unreasonable Plundering of Wealth, Relations between Men and Women", which borrowed many concepts of species evolution and the concept of survival and existence of the Tao and regarded the production relations and social forms as some kind of "things" that can be evolved.

These two books did not appear out of thin air, Lin Xi had been imperceptibly influenced by Chen Jian ten years ago, and this influence was already like the white roots of the mushrooms growing in the woods, and after a summer rainstorm, the forest found that all kinds of mushrooms had popped up overnight.

And such a torrential rain is the previous circumnavigation that could have come back very early, but went around Australia, New Zealand, and South America. With this voyage, the consciousness that had germinated finally broke the ground, and ten years of preparation also made the book cause a huge sensation when it was published in the capital.

The title of the book is to survive on the road, or to survive the fittest, and there is no concept of survival of the strong.

And Lin Xi's concern at the end of the first two volumes has also become one of the reasons why the book has been hotly discussed in the capital's teahouses, wine shops, cocoa coffee, and young people's gatherings.

Are social and species people the same concept? This is Lin Xi's doubt, and it is also the reason why she swore to Yue Meng not to consider the social attributes.

After all that abundant evidence about the existence of the Tao, Lin Xi tried to ask people what was the ultimate purpose of understanding these truths?

If man is a species, and consider man in terms of the concept of species, then the best choice should be to give up any means of childbirth, medicine, etc., so that the human species can be stronger and more powerful than before.

If human beings are a social attribute, and people are considered socially, then midwifery, medicine and other means are meaningful and necessary.

And the question is, for people, do the people that people want, that is, the collection that includes themselves, take precedence over the attributes of the species? Or do social attributes take precedence?

Lin Xi really didn't want to consider the social attributes of people, she just wanted to quietly see people as animals, but reality didn't give her such an opportunity.

Judging from the samples of giant tortoises and finches obtained from the Galapagos Islands, Lin Xi proposed that one of the conditions for the birth of a new species is reproductive isolation. Including the fact that it is possible to give birth, but it is difficult to combine because of geographical isolation or because of different courtship methods, it is regarded as a part or starting point of reproductive isolation.

Originally, this was just a purely naturalist academic problem, but some people have involved this concept of reproductive isolation to create new species.

In conjunction with Chen Jian's description of "Global Observations" with private goods, someone put forward such a point of view after reading Lin Xi's book.

Since reproductive isolation is the basis for the birth of a new species, but this basis is divided into pre-fertilization isolation and post-fertilization isolation, is it the same species between the nobility and the commoners in Europe? Or is it already divided into two species?

Again, this situation also exists in the country, is there any difference between the intermarriages between large families, the pre-fertilization and isolation due to status, economic reasons, etc., and the courtship methods caused by the geographical isolation of those animals?

If there is no difference, it means that it is not just a class of people who are also separated, but from a naturalist point of view, there has actually been reproductive isolation into different species.

If it is a different species, then the law of the jungle is reasonable. Of course, the lion should eat the sheep, this is the way of nature, and it is justified.

However, sheep do not eat sheep. Therefore, if it is still recognized that human beings are one species, and that the rich and the poor are still the same species, then a society in which the law of the jungle is preyed on is unreasonable.

Similarly, if it is a different species, then lions can certainly eat sheep, and they eat with fangs and claws. Then the sheep can also resist the death of a lion, but not with fangs and claws, but with horns. That being the case, any uprising and rebellion seems to be justified, for it is impossible to say that a lion can eat a sheep and that a sheep cannot be allowed to resist......

This is the reaction of people to this book that Jian Chen did not expect, and when he hears people talking about these things, he can't help but be surprised, and re-examine the thinking mistakes caused by many of his own "experiences".

At the very least, he felt that he had made the mistake of not basing himself on reality and seeking truth from facts in this matter.

It is very different from the impact of the appearance of books on the evolution of species on the normal world online, just as when Jian Chen plagiarized Hamlet, he removed the tangles that could only be understood by the Christian cultural circle.

In the normal world, the theory of evolution challenged the theory of divine invariance, so it set off a big wave in Europe, which was based on the traditional culture of Europe.

On the normal world line, Huxley's natural selection of the fittest survived, once it spread to China, also caused intellectuals to reflect. One is that the secular civilization caused by the silence of the child has no unchanging foundation for divine creation, and the other is that the overall social environment at that time was on the verge of extinction, and it seemed to be unsuitable at that time.

Thus, in this changing world, the impact of the introduction of the theory of evolution is immediately pulled on social change.

Because the republic at this time was experiencing a turmoil that had been brewing for ten years, there was no crisis of extinction of the country and species externally, and there was no basis for the theory of divine creation and immutability internally, and because of Chen Jian's subtle propaganda and preparations hundreds of years ago, an atmosphere of "everything is connected, the way of heaven can guide everything, and reason and science can confirm society".

Once the theory of evolution at this point in time is released, it inevitably leads the question to the aspect of social change.

Those young people who spend their days in wine shops, teahouses, and living rooms are caught up in a kind of empty philosophical speculation, trying to understand, find commonalities, and explain the world about many things that happen in society.

The advent of the theory of evolution has also allowed interest groups in urgent need of various "justifications" to discover new ways of heaven and earth, and to find new bricks and tiles for their own goals, and to constantly strengthen them.

The inertia brought about by the long-term self-contained system will not change immediately because Chen Jian sails around the world, and the Chinese people's understanding of the world is still based on hundreds of years of inertia, and the theory always tries to explain the "country" disguised as the world, so the concept of the world from the beginning allows these young people to put their perspective on the world composed of all people, rather than the contradiction between independent species between countries.

The world of the world and the nation-state are not the same concept, and the original divided classes and the collapse of the old order and the acceleration of the gap between the rich and the poor brought about by the progress of the productive forces have led to a discussion about human beings as soon as the theory of evolution appeared.