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Zhang Jiashi's understanding of commerce is not a kind of suppression measure for commerce as many dynasties and emperors in ancient times. Pen × fun × Pavilion www. ｂｉｑｕｇｅ。 info{新說}

In ancient China, it was prevalent to emphasize agriculture and suppress commerce, and the emphasis on agriculture and the suppression of commerce was the most basic economic guiding ideology of the Chinese feudal dynasties, which advocated attaching importance to agriculture, taking agriculture as the foundation, and restricting the development of industry and commerce. From the incentives for ploughing and warfare stipulated in the Li Kui Reform Law and the Shang Yang Reform Law, to the heavy agricultural measures of Emperor Wen of the Han Dynasty, until the adjustment of the recovery economy in the early Qing Dynasty, they are all the embodiment of the policy of heavy agriculture and suppressing business.

"Historical Records: Qin Shi Huang Benji" contains: "The emperor's merit is industrious. Except for the last peasant, the head of Qiantou is rich. Under the whole world, the heart is determined. ”

The fate of Chinese commerce and merchants in the agrarian era was related to dynastic policies, and the changes in policies were also related to the political situation of different eras.

The policy of emphasizing agriculture and suppressing commerce implemented by the Shang Dynasty Reform Law stipulated that land could be bought and sold, that two adult men in the family were not separated, that their taxes would be doubled, and that those who produced a large amount of corn and silk would be exempted from forced labor.

In the corresponding records of the Qingli New Deal in the Northern Song Dynasty, there are also key descriptions that focus on agriculture and suppress commerce:

During the Qingli period of the Song Dynasty, there were proposals to relax the ban on salt and tea monopolies and to reduce the taxes paid by merchants, but Fan Zhongyan did not think it would be feasible. Because the taxes on salt and tea were only a part of the profits of the merchants, the taxation of the merchants did not do much harm. Nowadays, the various expenditures of the imperial court have not decreased, and the annual tax is indispensable, and if it is not levied on the tea mountain salt ponds and merchants, it will inevitably be collected from the peasants. Rather than harming the peasants, it would be better to tax the merchants. The present solution to the problem is not to first save the state's expenditures, and when the state has a surplus in its expenditures, it is necessary to first reduce the taxes and servitude of the peasants, and then to take into account the merchants. Therefore, the ban on private tea and salt, and the reduction of taxes for merchants, are not urgent matters. So the talk of cutting taxes for merchants subsided.

In the final analysis, the adoption of this policy by China's feudal society was determined by its economic foundation. The economy of the feudal state was based on a self-sufficient natural economy, and the main sector of this economy was agriculture. Agriculture was the decisive sector of production in ancient times, providing people with the most basic means of subsistence, and the state of agricultural production is directly related to the rise and fall of a country. For this reason, successive rulers have grasped agriculture as a fundamental matter, adopted a series of measures to supervise, encourage, and organize agricultural production, and tilted the state's economic policy in a direction conducive to agricultural development. Through the development of agriculture, the feudal state could levy a stable land tax to ensure fiscal revenue, and it was also conducive to social stability and tightly bound the peasants to the land. The rulers believed that the development of industry and commerce was not only less secure than the management of land, but would also exacerbate the loss of labor from the land, causing various social problems. Therefore, emphasizing agriculture and suppressing commerce and establishing the country with agriculture have become the traditional governing propositions of China's feudal society.

In ancient times, the policy of emphasizing agriculture and suppressing commerce was mainly manifested in the following ways: 1. The rulers repeatedly emphasized that agriculture was the basic industry and commerce was the last business; 2. On the land issue, they adopted a policy of curbing mergers and acquisitions to prevent a large number of peasants from going bankrupt and consolidating the foundation of agricultural production; 3. Strengthening the management of household registration and restricting the movement of the population; 4. Restricting businessmen and commercial activities in many ways: restricting the political rights of businessmen, blocking the way to official careers, and preventing their descendants from becoming officials; using the tax system to punish businessmen; adopting official management of important industries and not allowing businessmen to get involved; restricting businessmen in their daily lives, and having discriminatory regulations on their clothing, building houses, and riding cars, and so on.

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However, Zhang Jiashi mainly comes from later generations, although his understanding of business is not clear, and it is difficult to even count the skin.

However, Zhang Jiashi believes that the most fundamental advantage of developing commerce is not only the ability to collect corresponding taxes from the commercial category, but also the fact that commerce can allow the circulation of goods in various places, which is the most important factor for the vigorous development of the industrial chain called "logistics" in later generations.

In the definition of logistics in later generations, logistics is an activity that includes basic functions such as transportation, handling, storage, custody, packaging, loading and unloading, circulation processing and logistics information processing.

At this time, there are naturally not so many functions, but Zhang Jiashi knows very well that the transportation, handling, storage, safekeeping, packaging, loading and unloading, circulation and processing of products are actually more completed by businessmen or official organizations in this era.

Although these areas are not as rigorous and organized as in later generations, and even in some cases, some logistics arrangements will be chaotic or even wrong due to slow information transmission.

It's like an army needs a batch of supplies, but because of some sudden changes, these materials have not been transported for a long time, and the success or failure of this force will be greatly affected by this.

In essence, the logistical supply arrangement of a unit is also a manifestation of logistics.

Therefore, Zhang Jiashi believes that vigorously supporting businessmen and then accelerating the development of the logistics system is a very important foundation for a country.

In the Great Qin Empire, many roads at the gallop level were more for the official and military services. Zhang Jiashi believes that such a situation can in fact be adjusted. Because Zhang Jiashi wants to accelerate the development of the logistics system, he is still beyond his power just by relying on his support for businessmen.

In Zhang Jiashi's original world, there is a saying that makes sense, that is: "If you want to get rich, you must first build roads." ”

Convenient transportation can effectively carry out the exchange of goods and promote the development of various industries, of course, there are actually very few people who have really become rich because of this arrangement. However, such a result does not hinder the development of the hardware foundation of the logistics industry chain.

For Zhang Jiashi, he is silent about the idea of building roads before getting rich, but he believes that road construction is a thing that must be done for the development of logistics.

Moreover, the improvement of logistics can also improve the quality in business, military, government affairs and so on.

Out of sympathy for the people's strength, Zhang Jiashi did not recruit people on a large scale to build roads.

However, in addition to the restoration, which were mainly built by the First Emperor or earlier, Zhang Jiashi spent a total of several years in the past few years to build several roads that were not too long.

These roads are the northernmost branch of Beijiang Road that extends to Wang Jiancheng, the county of Shangjun, the Liaoning Road that extends southward from Dingxiangcheng to the Liaodong Industrial Zone, the Yanjun Road that extends from Beijiang Road, which is the area where Zhangjiakou is located in the later generations, to Jixian County, and the Jinbei Road that extends from Beijiang Road and Linjin Road to the Datong area of later generations.

Except for these roads, which are not strictly too long, and are more in the military and political sense, they are not too important for business development for the time being.

But once Zhang Jiashi can calm the world and restore a calm environment to the Great Qin Empire, then the development of these roads in terms of commerce will be more helpful.

In Zhang Jiashi's plan, after quelling the turmoil in the Chu State, he would build several important branch roads in the plains of Nanjun, Sanchuan County, Jiujiang County, Changsha County and Hengshan County, with Donghaidao and Wuguandao as the core.

These branch roads are more used in the civil logistics system, because Zhang Jiashi plans to vigorously repair and develop these counties, mainly along the rivers or the plain production areas along the Huai River.

Maybe the Huns won't let Zhang Jiashi have too much thought to do such a thing, but for Zhang Jiashi, he really wants to fight a decisive battle with the Huns, and it is not something that can be successful overnight.

Mao Dun should not let Meng Tian's fiasco in the Battle of Yinshan in Hetao reappear, which means that Zhang Jiashi wants to catch the main force of the Huns for a decisive battle, and the difficulty is not ordinary.

And in the current situation, compared to the number of war horses of the Huns, the Great Qin Empire is still relatively short of war horses. This means that even if Zhang Jiashi wants to fight a decisive battle, he will not do this kind of thing in this situation of relative disadvantage.

Of course, Zhang Jiashi firmly believed that once his large-scale mass production greatly improved the combat effectiveness of the cavalry, the bilateral stirrups, and the Gaoqiao saddle were mass-produced, then in terms of the difference in combat effectiveness between the two sides, the knight troops of the Great Qin Empire would definitely be able to catch the Huns off guard.

However, because Zhang Jiashi is also hearsay about these situations, he still does not have a benchmark for how much combat effectiveness can be improved by bilateral stirrups and Takahashi saddles.

Therefore, he personally instructed Mo Shu, who was now the military supervisor of the Great Qin Empire, to produce 5,000 pairs of Takahashi saddles and a combination of bilateral stirrups to train the 3,000 knights of his personal guard.

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For the Mo family, Zhang Jiashi's attitude is quite supportive. Because he doesn't think these tricks and tricks will be rubbish that can't do anything.

On the contrary, Zhang Jiashi, who was well aware of the importance of the development of science and technology to the development of the entire era, has always supported the development of people in the doctrines of Mohist, peasant, and miscellaneous families.

In industry and the military, Zhang Jiashi mainly relied on the skills of the Mohists.

Although among the core ideas of the Mohists, the idea of both love and non-aggression has become an important idea of the Mohists for a long time.

Mo Zhai once said: "Today's gentlemen are loyal to the wealth of the world and hate the poor; This law of the holy king, the way of the world, must not be left untouched. (Translation: "If the rulers of the world really want the world to be rich and disgusted with poverty, and want the world to be well governed and disgusted with chaos, then they should all love each other and benefit from each other.") This is the common law of the holy king, the way of governing the world, and we must work hard to do it. ”）

In the Mohist point of view, both love must be non-attacking, and non-attacking means opposing attack, that is, "the big does not attack the small, the strong does not insult the weak, the many do not steal the widowed, the deceit does not deceive the foolish, the noble is not arrogant and the cheap, the rich are not arrogant and the poor, and the strong do not take away the old." It is the country of the world, and it is not necessary to harm each other with water, fire, poison and blades." Of course, non-offensive is not the same as non-war, but it is opposed to wars of aggression and attaches great importance to wars of self-defense. Self-defense is an important component of counter-aggression, and failure to defend oneself is tantamount to non-aggression. Love is both love and mutual benefit between countries, and love and mutual benefit between people. Only love can be non-offensive, and only non-offensive can ensure both love.

Zhang Jiashi thinks this view is ridiculous, because history has proved that only a unified country can avoid war and chaos in the internal environment to the greatest extent. Of course, this statement is relatively general, but it cannot be denied that the current Mo family's great son, Mo Hong, that is, one of Zhang Jiashi's fathers-in-law, after more than ten years of management of the Great Qin Empire to unify the world, also realized the error of both love and non-attack.

This is also the most important factor for Zhang Jiashi to have a good cooperative relationship with the Mo family.

Zhang Jiashi relied on the Mo family, not only to let the Mo family's swordsmen serve him in many aspects, but also to take a fancy to the Mo family's solid foundation in science and technology.

For example, in terms of weapon forging and mechanism skills, the Mo family is at least flat compared to the official military level of the Great Qin Empire, and some details are even more ahead of the corresponding technology of the Great Qin Empire.

Therefore, Zhang Jiashi believes that the Mo family can cooperate with him, which is also a very pleasant surprise for him.

In order to maintain this cooperative relationship between the two sides, Zhang Jiashi did not directly oppose it after hearing Yingxi's suggestion to make Mo Yan'er his personal follower during his expedition to North Korea, but responded to this problem with a more tacit attitude.

Zhang Jiashi didn't expect that his relationship with Mo Yan'er would develop to this point, but he also had a vague feeling that Mo Hong, a cheap father-in-law, might have some arrangements to let Mo Yan'er come over. If it weren't for Mo Hong's acquiescence, I'm afraid Yingxi wouldn't have been able to let Mo Yan'er serve as his personal entourage.

If the Mohist is a doctrine that Zhang Jiashi relied on in the military aspect, then in the civil aspect, Zhang Jiashi relied more on the peasant and miscellaneous schools of doctrine.

The peasant family, also known as the "peasant stream", was an academic school that reflected agricultural production and peasant ideas in the pre-Qin period. This school advocates persuasion of cultivation and sufficiency. ”

The Hanshu Art and Literature Chronicle lists the peasant family as one of the "Nine Streams". The poet Yan Renyu of the fifth generation wrote the poem "Farmhouse": "When people do not know the hardships of farmers, they will be said to be self-sufficient in the valley of the field." The Song Dynasty patriotic poet Lu You's poem "Yuechi Farmhouse": "The farmer in the deep spring is not enough, and the original head is full of two yellow calves. ”

("Nine Streams" refers to the summary of several major schools of doctrine in the Hanshu Yiwen Zhi: Confucianism, Taoism, Yin and Yang, Legalism, Celebrity, Moism, Zongheng, Miscellaneous, and Peasant.) ）

The main description of the peasant family is: the flow of peasants, covering the officials of the peasants. Sow a hundred grains, persuade mulberry to plow, and have enough food and clothing, so eight politics one is food, and the other is goods. Confucius said that "the people's food is important", and this is also his strength. and the despicable, thinking that the holy king who has nothing to do, wants to make the monarch and the minister plough together, contrary to the order of the upper and lower. "The importance of people's food" is also the characteristic of the farmer, respecting the Shennong's.

The peasant school advocated the implementation of the policy of farming and warfare, rewarding the development of agricultural production, and studying agricultural production issues. The summary of the farmer's experience in agricultural production technology and its naïve dialectical thinking can be seen in "Guanzi Diren", "Lü's Spring and Autumn" and "Xunzi".