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If it is said that the hundred schools of thought that were the most influential in the early Warring States Qin and Han dynasties, then it was not the number one Legalist, but the peasant family that officially brought China into the agrarian system and society. Pen & Fun & Pavilion www.biquge.info

The farmer, also known as the "peasant stream", is an academic school that reflects agricultural production and peasant thought in the pre-Qin period. "Due to Confucianism, light commerce, and agriculture, the peasant family declined rapidly after the middle of the Han Dynasty. "Hanshu Art and Literature Chronicles" is listed as one of the "Nine Streams".

The poet Yan Renyu of the fifth generation "Farmer": "When people do not know the hardships of farmers, they will be said to be self-reliant in the valley of the field." The Song Dynasty poet Lu You's "Yuechi Farmhouse": "The farmer in the deep spring has not cultivated enough, and the original head is full of two yellow calves. The above two lines of poetry are all descriptions of the declining peasant school.

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The official establishment of the farm system was not the legendary Shennong, but the agronomist Xu Xing during the Warring States period.

Xu Xing (c. BC) was a famous agronomist and thinker during the Warring States period of the Eastern Zhou Dynasty. Huaxia people, the followers of the Chu State, were born in the period from King Xuan of Chu to King Huai of Chu, about the same era as Mencius, in the "Mencius Teng Wen Gong Shang" recorded that Xu Xingqi was "the words of Shennong", so it was classified as a farmer, and later generations also regarded Xu Xing as a representative of the peasant family in the pre-Qin era, but because there is no work in the world, the detailed ideological content and other deeds can not be examined.

Xu Xing was born during the period from King Xuan of Chu to King Huai of Chu. Relying on the ancient Shennong's words of "teaching the people to farm", he advocated "planting millet and then eating", "the sage and the people ploughing and eating together, and governing by feasting", leading dozens of disciples, wearing coarse linen and short clothes, and making a living by making grass and weaving mats between the Jiang and Han dynasties.

In the first year of Tengwen (332 BC), Xu Xing led his disciples from Chu to Teng. According to Xu Xing's request, Teng Wengong allocated him a piece of land that could be cultivated, and the management effect was very good. The great Confucian Chen Liang's disciple Chen Xiang and his younger brother Chen Xing brought farm tools from the Song State to the Teng State to worship Xu Xing's teacher, abandoning the Confucian viewpoint and becoming a faithful believer in the peasant school. In the same year, Meng Ke traveled to Teng, met Chen Xiang, and launched a famous "agriculture" and "Confucian" polemic in history ("Mencius: Teng Wengong").

The core of Xu Xing's peasant ideology is to oppose eating without work. He was mainly engaged in farming, but he was also engaged in handicraft production. He is also aware of the important role of the exchange of goods in the market, and has a more in-depth study and understanding of commodity prices.

With his unique peasant ideological insights and practical activities, Xu Xing had a great influence on the agricultural society and agricultural thought model of later generations.

Xu Xing advocated that "the sage and the people plough and eat together, and the food and the food govern": the virtuous king should cultivate and obtain his own food with the people, cook breakfast and dinner by himself, and deal with state affairs. "The treasury of the cangli is to strengthen the people and support themselves": oppose the monarch to set up warehouses to store rice, and there are treasury to accumulate goods. He thought that this was to harm the people to provide for himself, and denied the monarch's right to own warehouses and treasury. It is advocated that the price should be set according to the quantity and quality of the product, such as length and size. It is not in favor of the exploitation of businessmen in the middle, and opposes the fraudulent practice of raising prices. The core of Xu Xing's thought is to oppose unearned gains.

Historical records: In the first year of Teng Wen (332 BC), Xu Xing led his disciples from Chu to Teng. According to Xu Xing's request, Teng Wengong demarcated a piece of land for him that could be cultivated. The business results are very good. Chen Xiang, a disciple of the great Confucian Chen Liang, and his younger brother Chen Xin came to Teng from the Song Kingdom with farm tools, worshiped Xu Xing, abandoned the Confucian view, and became a loyal believer in the peasant school.

Xu Xing's thinking is mainly the theory of the combination of the monarch and the people and the price theory of "the city is not two".

Regarding the saying that the monarch and the people plough together, Xu Xing said: "The sage and the people plough and eat together, and they rule with food." He thinks. The virtuous monarch wants the common people to participate in the cultivation in order to eat, cook and eat by himself, and have to do things for the common people. "Lü's Spring and Autumn Period: Love" said: "The teaching of Shennong says: If there are people who do not plough in the past, the world may suffer from their hunger. If a woman has failed to perform in the past, the world may suffer from it.

Therefore, the man is pro-farming, and the wife is pro-weaving, so it is beneficial to the people. The Qing people Jiao Xun "Mencius Justice" believes that the above-mentioned "Shennong's teaching". That is, "Shennong's words" is consistent with Mencius's "Xu Xing, who has the words of Shennong", and its content is also consistent with Xu Xing's saying that the monarch and the people cultivate together. Therefore, it can be considered that the material of "Lü's Spring and Autumn Period" should be Xu Xing's thoughts.

Xu Xing also believes that if the monarch does not cultivate with the people. But like Teng Wengong, who has a warehouse for storing grain and a treasury for storing money, that is, harming the people to support himself, such a monarch is not worthy of being virtuous. This was Xu Xing's sharp criticism and accusation against the rulers of the time. Xu Xing's theory of the combination of the monarch and the people was put forward because of the frequent wars in the Warring States Period, which seriously affected agricultural production, so he emphasized that the monarch must attach importance to agriculture and cultivate it himself. to save the times.

The corpse said that the Shennong clan "ploughed and became the king, in order to persuade the farmer".

[3] The corpse is the corpse, which is said to be the teacher of Shang Ying, the Lu people (also said to be the Jin people). Xu Xingjunmin's theory of cultivating the same as the corpse is very likely to have something to do with academic origins. In the 20 articles of "Shennong" of the "Hanshu Art and Literature Chronicles" mentioned above, Yan Shigu notes that "Liu Xiang is in the cloud of "Beilu", and he doubts what Li Kui and Shang Jun said." But this is not credible. Li Kui and Shang Ying are Legalists. They advocated ploughing and warfare, and their emphasis on agriculture was closely linked to war, which was different from Xu Xing's theory that the monarch and the people were farming together. Although Shang Ying took the corpse as his teacher, he developed the doctrine of the corpse into a policy of cultivation and warfare, while Xu Xing was loyal to the monarch and the people of the corpse and cultivated it. Therefore, we believe that the twenty articles of "Shennong" are likely to be Xu Xing's works.

The price theory of "the market is not two" is another important proposition put forward by Xu Xing. This is based on his advocacy of the social division of labor and mutual assistance, and proposes that those engaged in agricultural labor can directly exchange agricultural products for handicrafts, such as hats, pots, and iron agricultural tools. It is a form of barter. Xu Xing said: "If the length of cloth is the same, then Jia is similar; if the weight of the silk is the same, then Jia is similar; if the amount of grain is the same, then Jia is similar; and if the size of the cloth is the same, then Jia is similar." [4] That is, if the length of cloth is the same in the market, the price is the same, the price is the same if the weight of the silk threads and the silk wool is the same, the price is the same, the price is the same, and the price is the same if the size of the shoes is the same. In short, if the quantity of the same commodity is the same, the price is equal, and the price of various items in the market is uniformly regulated. In this way, there is only one price for the same good in the market, and there is no second price. This is the "City Jia Fuji". Xu Xing believes that in this way, there will be no more fraud, and even if children go to the market to buy things, they will not be deceived.

Xu Xing's ideas reflected the interests and demands of the poor peasants during the Warring States period. The doctrine of the combination of the monarch and the people reflected the egalitarianism of the poor peasants and the idea of common labor at that time, which required everyone to become self-reliant laborers. But this proposition can only be an illusion. It's simply not possible. Xu Xing's proposition is in direct opposition to Mencius's idea that "those who work hard govern people, those who work hard govern others, those who govern others eat people, those who govern others eat others." Xu Xing's price theory reflected the desire of the poor peasants at that time to demand price adjustment by the merchants who took advantage of the market to exploit usury. This proposition is more radical than Yang Zhu's view of "serving me" and "honoring oneself" without "indulging" or "encroaching on things", because Yang Zhu is the representative of the small landowners, who only demand the protection of their property, while Xu Xing represents the interests of the poor peasants, who have nothing or do not have much. Survive by working only with your hands.

Xu Xing has dozens of disciples, and their lives are extremely simple. Dressed in ordinary coarse cloth clothes, he made a living by making straw sandals and weaving mats.

They have no land and live a wandering life. They came to Teng from the state of Chu, not to pursue high-ranking officials, but to get a piece of land and a house so that they could settle down and engage in farming. Xu Xing's ideas had a certain influence on the society at that time, so much so that the Confucian disciple Chen Xiang and his brother Chen Xin also abandoned Confucianism and worshiped Xu Xing's teacher. It can also be seen from Mencius's wanton attack on Xu Xing that Xu Xing represented a considerable social force at that time, so it attracted Mencius so much attention.

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And perhaps because of Mencius's importance. At the beginning, the farmhouse developed very quickly in the Jixia School Palace.

This can be seen from the considerable content in "Pipe".

In "Guanzi", the article "The Landworker" is the work of the farmer, and the articles "Herdsman", "Quan Xiu", "Wufu" and "Eight Views" focus on the thoughts of the farmer.

Since the vast majority of the common people at that time were engaged in farming, "heavy agriculture" was "heavy on the people", and the tendency to focus on agriculture would inevitably develop into a people-oriented ideology. The content of the peasant family in "Guanzi" focuses on the people-oriented ideology of the peasant family, and has become the most important part of the peasant thought.

The three ideologies of the peasant family officially influenced a long period of Chinese history during the Qin Dynasty. And the farmer also entered the peak at that time.

During the Qin Dynasty, the system of farming and warfare was obviously a national policy that was jointly formulated by the Legalists and the peasants.

The peasant family has three ideological principles, which can be regarded as the keynote of the peasant family:

Obey the people's hearts, be loyal and love the people:

The peasants saw that the will of the people could not be violated. "Obeying the will of the people" is the basis of all rule, and a wise ruler can conform to the will of the people and take the will of the people as the guide to his own behavior. "Guanzi Herdsmen" mentions: "The prosperity of government is in accordance with the will of the people, and the abolition of government is against the will of the people." It can be seen that through the concept of "people's heart", farmers initially feel the inevitable trend of historical development. It is one step further than the Confucian people-oriented.

"Loyalty and love for the people" is the basic way to rule the world, and the peasants see the hardships of the peasants engaged in farming, and demand that the rulers be sympathetic to the people's sufferings and not take advantage of them. The "Guanzi Quan Revision Chapter" proposes that "the people should be taken to a certain extent, and the use should be stopped," and the rulers were required to restrain their own behavior, not to take advantage of the plunder, and not to exploit the people too heavily, that is, to reduce taxes and lightly punish the people with light labor; at the same time, they should pay attention to economy and not be extravagant and extravagant. Although Xu Xing's idea of equal labor for all has been changed, such a change is undoubtedly more acceptable to the rulers.

Repair the famine, disaster relief:

In the book "Guanzi", farmers are also very concerned about the problem of agricultural disasters, and propose to "repair hunger and disaster relief". Farmers refer to floods, droughts, wind, fog, snow and frost, diseases, and insect plagues as the "five evils", believing that the "five evils" are major disasters that endanger the people's lives and production, so if a wise ruler wants to consolidate his rule, the top priority is to sweep away the "five evils", and only when these disasters are solved and the people's suffering is relieved, the people will obey the rule. In the opinion of the author of "The Pipe", floods are the most dangerous natural disasters and should be paid special attention to by rulers. In this way, disaster awareness has become an important part of farmers' humanism.

Farmer's business:

"Agriculture-based and business-oriented" is a basic national policy of traditional Chinese society, and it is also a value that has been widely recognized by the society. The pre-Qin peasant family advocated "agriculture and commerce", pushed the rulers to establish this basic state policy, and promoted social recognition of this value. The peasants believed that agriculture was the foundation and source of all wealth, and that if a country wanted to be stable and prosperous, it must vigorously develop agriculture. Commerce, on the other hand, is a source of destruction and depletion of social wealth. Merchants do not create wealth, but only take other people's products, buy cheap and sell expensive, and profit from them, and at the same time, merchants have to eat and dress, and consume a large amount of grain and cloth produced by farmers. Not only that, the contrast between the peasants who work more and reap less, and the merchants who pay less and reap more, will cause the loss of agricultural labor.

First of all, agriculture is the basic means of ensuring the survival of the people. The country takes the people as its roots, and the people take the grain as their life. If the people have no grain, the country will lose its foundation, so the development of agricultural production must be given an important position. Pearls, jade, gold, silver, and the like could neither be eaten nor clothed, and were of no value to the people who were hungry and cold.

Second, the peasants believe that a strong army is the fundamental guarantee for the stability of the country. In the pre-Qin period, the most important thing for the army was sufficient rations and a stable supply of soldiers, both of which needed to be provided through the development of agriculture.

Thirdly, the peasants believe that agriculture is the premise and guarantee of moral education. Persuading the people to engage in agriculture will make the people simple and simple, and it will be easier for the rulers to use and serve them; persuading the people to practice agriculture will also make the people behave in a serious manner, reduce the opportunities for forming cliques for personal gain, and plot rebellion, tie the people to the land, and prevent them from moving at will, thus ensuring the implementation of government decrees and reducing the factors of social instability.

The peasants' advocacy of valuing agriculture and suppressing business does not mean denying the value of the existence of industrial and commercial activities, but demands that the scope of industrial and commercial activities be narrowed and controlled from the perspective of the will of the state so that it will not become an obstacle to agricultural activities.

In the all-encompassing miscellaneous work "Lü's Spring and Autumn Period", there are also many chapters that expound peasant ideas and agricultural techniques. Among other things, the authors propose a unified weights and measures to avoid commercial speculation. The specific method is that in the two months of mid-spring and mid-autumn of each year, the state shall organize manpower to divide the measurement units, unify the scales, level the measuring instruments, and correct the irrigation tools. This also opened a precedent for the Qin Dynasty to "have the same track and the same book", which was another improvement compared with Xu Xing's proposition.

(To be continued.) )

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