Natsuhara looked at the letter in his hand.

At the beginning of the letter, the text is very simple and straightforward.

Translated into the vernacular, it is about "I am honored to receive another letter from the master, the last time "The Metaphysical Critique of the 'Transcendental Theory of Human Nature'", itself also benefited Jiang a lot, after thinking about the questions raised by the master this time, Jiang wrote the following answer, and asked the master to look at it. ”

And since it is the second correspondence between the two, the content of the letter is naturally based on the thinking of the first correspondence.

Although there is almost no mention of the first correspondence in this letter, Xia Yuanji, who knows the inside story, keenly discovered the connection between the two.

What is even more convincing to Xia Yuanji is that this extra-long title letter entitled "Philosophical Correspondence: Alienation, New Aristocracy and Psychoanalysis of All Strata of Future Society in the Ming Dynasty" is written from an extremely calm and objective perspective. No, perhaps it would be more appropriate to describe it as a cold, immortal perspective overlooking the changes in the world.

It analyzes what new classes will be produced based on the change method in the future of the Ming Dynasty, and what is the overall mental state of these classes.

In other words, Jiang Xinghuo once again showed them the foreseen future.

Natsuhara read the core of the letter.

Jiang Xinghuo did not use too esoteric philosophical concepts this time, probably considering the possible cognitive level and comprehension ability of letter readers in this era, and was more inclined to explain what he wanted to say clearly, rather than causing unnecessary misunderstandings.

In the first part, Jiang Xinghuo reviewed Daoyan's problem.

After receiving Jiang Xinghuo's reply, Dao Yan thought about it and thought that in the future, it is indeed possible that the situation Jiang Xinghuo said, and the so-called good and evil debates in human nature are all based on the specific social conditions of the moment.

So Dao Yan asked the core question of the second communication.

——In the future, that is, a certain necessary transitional stage in the more distant future that Jiang Xinghuo said, imagine that if the Ming Dynasty was under the guidance of Jiang Xinghuo's theory, then people's spirits would be affected by those social conditions?

This is actually a disguised formulation of the problem.

In other words, Dao Yan wanted to know what people would become after Jiang Xinghuo's theory, after changing the law.

And the "people" here are obviously to be divided into social strata for analysis, and Jiang Xinghuo is unlikely to give him a general and vague answer.

In other words, Dao Yan was asking Jiang Xinghuo this question.

"After the reform of the law, what new social classes will be formed in the Ming Dynasty? What social conditions affect their mental state? ”

Through the answer given by Jiang Xinghuo, Dao Yan will inevitably be able to deduce what new social classes will be produced in the Ming Dynasty by changing the law.

Here's what I'm going to say, or that's what I'm going to say.

Can you think of it, I can think of it, Jiang Sheng can't think of it?

It is imperative to change the law, and the key is to support the new profiteering class, Jiang Xinghuo naturally has a plan.

In fact, from the beginning of recognizing the identities of Zhu Gaoxu and Li Jinglong, and then guiding Zheng He to become the forerunner of the Chinese Age of Discovery, Jiang Xinghuo looked back on his experience in the past few months, and he had already vaguely noticed who the "old monk who can't go down the mountain" in Yuan Heng's mouth was.

As soon as he received Dao Yan's letter, Jiang Xinghuo understood what question Dao Yan wanted to ask.

It seems that he still completely influenced Da Ming after all.

Therefore, Jiang Xinghuo, who also has the intention of changing the Ming Dynasty, unreservedly broke the Ming Dynasty in the direction of changing the law, and the various social changes that will very likely occur in the future.

In the second part, Jiang Xinghuo introduced the new class that Daming is very likely to produce in the future.

In Jiang Xinghuo's pen, the first new class to emerge is called the "new aristocracy".

The so-called "new aristocracy" is the traditional feudal aristocracy of the Ming Dynasty, that is, the military meritorious nobles and clan members, through the transformation of the new era.

In the new era, the direction of military meritorious service will no longer be just the traditional land, but more facing the sea.

This ranged from capturing valuable colonies and crushing local resistance to maintaining global trade routes and attacking enemy nations that threatened the Ming dynasty.

Here, Jiang Xinghuo mentioned a very interesting idea.

"Armed escort".

That is to say, although the group of military meritorious persons is still produced from the vast army at most, the military is no longer the only basis for the generation of military meritorious persons.

Traders, ship owners, sailor officers. Given the dangers of navigation at sea, these identities can be granted the authority of "armed escort".

In the process of "armed escort", the defeated enemy army and pirates can be regarded as part of the martial arts.

Rather than defining martial arts only as meritorious service to the enemy in regular warfare and border defense.

The members of the clan will evolve into another form of "new aristocracy", that is, the subdivision agents of the colonies under the state assets, relying on commercial activities to obtain economic benefits while enjoying the traditional privileges of the clan nobility, so they will still tend to be feudal in the temple, consistent with the ruling group.

Through psychoanalytic theory, Jiang Xinghuo analyzed that the "new aristocracy" must be eager for external expansion and the pursuit of honor and wealth, and all this is closely related to the maintenance of the existing temple system.

Obviously, since Jiang Xinghuo knows everything that surrounds him, the content of his pen has also begun to have his own purpose in order to change the Ming Dynasty.

You have to fool the emperor to be happy, don't you?

And the class of "new aristocracy", whether it is the military meritorious nobles who turn to the sea, or the clan that relies on the agent role of the state assets of the Ming Empire, undoubtedly needs to be closely united around His Majesty the great Ming Emperor.

Then, Jiang Xinghuo continued to analyze that in addition to the "new aristocracy", through the change of the law, the Ming Dynasty will also produce a new class called "manual workshop (non-factory) owners" in the future.

That is to say, when chemical fertilizers and other agricultural production increasing technologies are popularized, in a certain period of time, there will be a huge surplus of grain in the Ming Dynasty, which already has fewer people and more land.

As a result, if overseas trade is fully rolled out, it will inevitably produce a shortage of traditional Chinese goods, such as porcelain and silk.

This constituted a prerequisite for separating a part of the population from agricultural production and, as in the Song Dynasty, entering the more economically developed cities and becoming workers in handicraft workshops.

The owners of the handicraft workshops will also receive huge interest margins from the production of trade goods, and will then become a new social class with a higher economic status.

Jiang Xinghuo also analyzed the overall mentality of the new class of "handicraft factory owners" through psychoanalytic theory, that is, they suddenly became rich economically and lacked the corresponding temple status.

In the absence of a new guiding culture, the "handicraft owners" will inevitably be inclined to learn from the style and habits of the feudal aristocracy.

This is not only a vassal elegance, but also the only way for the new class to gain social recognition.

Of course, this process is bound to be tortuous, and it will also lead to a third new social class.

"Manual workshop worker".

The so-called "handicraft workers", as the name suggests, are naturally the peasants who moved from the countryside to the cities when there was a large surplus of agricultural products in a certain historical period and the demand for labor in the handicraft industry was surging due to foreign trade.

As for the overall mentality of these "manual workshop workers", Jiang Xinghuo called it "alienation".

Jiang Xinghuo borrowed the classical theory of the ancestors and believed that this spiritual "alienation" included three parts.

First, it is alienated from the manual production process.

In Daming, for the peasants who entered the city of Daming to work in the manual workshop, labor was only a means of survival, and the labor process was destined to be extremely hard, not to mention any educational significance or enriching experience.

In other words, to work in the Ming handicraft workshop is to consume life meaninglessly.

Because of the need for income, they spent this time working in the Ming handicraft workshops, each of whom was paid a small amount, and was plundered by the landlord and other debt collectors, and finally received only a few remnants.

In other words, this class itself is alienated from the manual production process, and in the Ming Dynasty, the manual production process is closely related to them, frankly, but it has nothing to do with it.

Second, it is alienated from hand-produced products.

In the Ming Dynasty, this class would continue to engage in the production and labor of the handicraft workshop, and the production of silk, cotton textiles, porcelain, pottery and other Ming trade products were destined to belong only to the "handicraft workshop owners" who were also of the new class.

All bone pains, headaches, sweat, mental anguish, trauma, repetition, and stress are all aimed at producing handicraft goods for the profit of the "artisanal masters".

In the Ming Dynasty, the "artisanal workshop owners" became rich at the expense of this, and the more artisanal products this class created, the more wealth they produced for the "artisanal workshop owners".

However, the creation of artisanal products is often extremely painful, both mentally and physically, but it also means that it brings enjoyment and joy to the "artisanal master".

Third, alienation from nature and others.

In the Ming Dynasty, this class transformed from peasants can easily become numb in the busy manual workshop work, and then feel extremely lonely and lack of self-worth

Of course, the handicraft owners of the Ming Dynasty will also preach to this class how they have become a new class of people who live a good life, even comparable to the traditional feudal aristocracy of the Ming Dynasty, through various innate advantages or acquired efforts, and claim that as long as they work hard enough to produce handicraft goods, they can also become themselves.

Jiang Xinghuo calls it "false consciousness", but in fact, the vast majority of them will never become "artisanal factory owners" or even just get rich, no matter how hard they work, they can only barely survive.

In the third part of the letter, Jiang Xinghuo pointed out that all new classes are created based on possible changes.

Neither the "new aristocracy", nor the "artisanal workshop owners", nor the "artisanal factory workers", could and could pose a threat to the imperial power.

(End of chapter)