Chapter 156: Zhu Yuanzhang's Ambition

The prince looked at He Xi, and there was a hint of sighing in his expression.

He Xi couldn't see the slightest fluctuation on Zhu Yuanzhang's face, but he saw something wrong from the prince.

I just don't know what's wrong.

Zhu Yuanzhang said indifferently: "Not bad." But is that all there is to it? ”

He Xi weighed it in his heart for a while, and said, "That's all the minister can think of. ”

Zhu Yuanzhang said: "Do you think the most fundamental problem is to open the sea? ”

He Xi said: "Your Majesty means -----"

Zhu Yuanzhang didn't sell Guan Zi either, and said: "In my opinion, what is the problem of power for the people in the world? In the words of the Hereafter, it is personal power. ”

He Xi's heart was shocked, he never expected that when Zhu Yuanzhang talked about this matter, he vaguely felt a throbbing in his heart, and he didn't know what Zhu Yuanzhang was going to do. But I vaguely felt that what Zhu Yuanzhang was going to do this time would be very big.

Since Zhu Yuanzhang spoke, he didn't hide it. And the prince's slightly helpless expression let He Xi know that the prince may have known about this matter a long time ago. It's just that the prince doesn't seem to be too reluctant.

Zhu Yuanzhang said: "I have been thinking, why do you have to exalt democracy and freedom in the development of capitalism, why do you want to advocate freedom and equality in the books you brought, as well as those bourgeois bills, the Declaration of Independence in the United States and the Bill of Rights in France? And capitalism itself is neither free nor equal? ”

He Xi knew what was going on? It's just that I can't say it.

Because the freedom and equality of capitalism are compared with whom.

Naturally, socialism is neither free nor equal. But compared to feudal society, it is not the same thing. Because capitalism replaces feudalism, it is historical progress. There is a reason for this assertion.

Zhu Yuanzhang saw that He Xi was not easy to speak, so he did not continue the topic, and said: "I have learned so many new things, and the one I agree with the most is that the law is a tool of the ruling class. I didn't make good use of this tool before. Although the Da Ming Law has been revised repeatedly, it is not out of the scope of the Tang Law. Now, what I want to do is to revise the Ming Law. Under the imperial power, everyone will be equal. Exempt from untouchable status and protect the personal rights of the people. Including property, the right to participate in the imperial examination, to do business, and the right to personal freedom. The power not to be lynched unless it is a crime. ”

This paragraph, in He Xi's opinion, is simply deafening.

He Xi has ideas about the Ming superstructure.

Because the development of technology is easy to solve. However, the change of the superstructure of the Ming Dynasty is difficult to solve.

This infringes on the interests of many people.

As mentioned above, the tenant's personal dependence on the landlord. It is said that modern India is more than 100 million Indians and more than a billion talking animals. In fact, this situation is not unique to India. It's just that India inherited more remnants of the feudal era.

Although it is said that it is somewhat problematic to classify the feudal era after Qin into the historical significance of the West. However, on some fundamental issues, it cannot be said that they are completely wrong.

Because, there is no feudalism for officials, but there is feudalism for officials. There was no feudalism in the imperial court, but feudalism in the locality.

Who was the most influential at the local level during the Sui and Tang dynasties? Who has five surnames and seven families, although these people do not have actual fiefdoms. However, due to the inheritance of knowledge, the successive generations have been officials, and in the local officialdom, there is a feudal meaning of practical significance. And the five generations destroyed all this.

Zhu Wen was on the edge of the Yellow River and threw the clear stream into the turbidity of the Yellow River, which represented the end of this academic elite family that arose in the late Western Han Dynasty. But history is development, and that's what it is. After the brief period of civilian society in the Northern Song Dynasty, new local forces arose.

On the one hand, there are officials, and in the Tang Dynasty, officials were nothing. But the officials of the Song Dynasty have become a hidden undercurrent. On the other hand, there are local clan forces.

Many people think that the old-fashioned big family and patriarch in literary works. It's always been in China, it's not. Because before the Song Dynasty, ordinary people did not have the right to worship their ancestors. Those who have the power to worship their ancestors are either officials and families with titles for generations, or they are lineages. The branches that were separated were not included in the sacrifice at all. So there is no such thing as a local clan structure.

And it all started with Song Ru.

In the Northern Song Dynasty, many families were actually a few people. Parents plus children and grandchildren, there will be no more. And Fan Zhongyan began to build a school field and subsidize the education of his fellow clansmen. Ouyang Xiu and others advocated a new ritual law. When he arrived, Lu Dalin proposed the Lantian Township Covenant.

In this way, the transformation activities carried out by the Confucians of the Northern Song Dynasty to the scattered countryside reached their peak.

And the clan forces have also come to the fore of history.

The Yuan and Song dynasties, the Yuan and Ming dynasties, and even Zhu Yuanzhang's attack on local forces, great immigration, etc. In fact, it has seriously destroyed the strength of the scholars on the ground, and the scholars and the local clans are often one and the other, two and one. It's not exactly the same, but it's inextricably linked.

Without him, the clan also needs a cost. If there are no dignitaries in the family, there are no prominent figures. The clan slowly dispersed. But in the family, there are dignitaries and dignitaries, and there are prominent figures, and the clan forces are gathered around these people. On the one hand, these dignitaries need some caring people. There's nothing more intimate than your own family. On the other hand, the family climbs the dragon and the phoenix, one person is developed, and everyone is naked.

After a long time, if a family has been raised from generation to generation, Jinshi. Then this family naturally became the local social elite, and the scholars and doctors represented.

Of course, these families who prospered because of the imperial examination will also die because of the imperial examination. I won't say much here. However, the renewal of local clans does not mean the demise of these clans as a whole.

Confucianism rules the country by etiquette, and the original collection of the Ming law, that is, the commentary of the Ming law, is a very important legal document, in the opening of the ten reverses, that is, after the ten great rebellious sins, a lot of space was used, saying some of the father's death What to do? What should I do if my mother dies? Also What is Daddy's Daddy called? What are daddy's sisters called? and other seemingly unimportant issues of family ethics.

If you don't understand this, you don't understand the logic of Confucianism.

Zhang Zai's article makes it very clear: "The Great Monarch, my parents and sons; Its minister, the family of the son. ”

The Confucian model of governing the world is that the emperor is not only the son of heaven, but also the patriarch of the imperial family. And officials are not only officials, but also copy this model, and are the heads of local families. Therefore, the world is the family of the Son of Heaven who dominates the local family, and each has its own place. Therefore, the emperor, as the Son of Heaven, paid special attention to etiquette. Because the etiquette is not only to regulate the Son of Heaven, but also an important rule used by the Son of Heaven to regulate the local clans. Yes, why, the great ceremonies of the Ming Dynasty fought for fame and fought so fiercely that many people did not back down when they died. and even one after the other.

Of course, there are elements of political interests in this, but more importantly, it is an important pillar of the Ming Dynasty's governance of the country, an important link between the Ming royal family and the scholar family, if the royal family does not talk about this, then how can the local patriarchs of the big families suppress other challengers with respect and humility and order?

As mentioned earlier, within the clan, individuals do not have independent property rights. Even among the clans, the individual is not guaranteed to live.

Family lynching, parents killing their children, many times it is not a crime. In later generations, some parents saw their children as their property. They are all condemned and do not tolerate the mainstream of society. In the Ming Dynasty, the mainstream of society was that children were the property of their parents. Later generations said that parents sell their children, which is more of an exaggeration. In this era, it is natural for parents to sell their children, and even the Ming Law is allowed.

On the other hand, looking at Zhu Yuanzhang's simple words, what do they represent? It represents a subversion and negates the ideology of Song Confucianism from a legal point of view. This is something He Xi has thought about countless times, but he doesn't dare to do.

And after having these basic powers, some subsequent things can be rolled out one after another.

It's just that this will meet a huge backlash.

This is also the reason why He Xi is reluctant to do it.