Chapter 3617: Decentralization of power and weaving of warp and weaving, and devoting text to determine the universe

In the ancient Chinese dynasty, if Confucianism was weakened and Legalism and Mohism were introduced, Confucianism mastered the 'governance of virtue', Legalism formulated the 'ritual system', and Mohism focused on the 'people-oriented', peasants and workers. After the three cores were divided, would it be possible to establish a new political class rule model of separation of powers belonging to China?

Fei Qian didn't know if he could achieve such a goal, but he thought he could try it out.

The separation of powers is not a unique concept in the West.

It was found in ancient China, but it is also very different from the separation of three powers in later generations.

The Zhou Dynasty had a "three supervision" system, and even tried to use the power of sacrifice to restrain the administrative power, and used historian supervision to form a dual-track constraint on contemporary merits and historical evaluation. But in the end, it was still absorbed by the system of ritual production and music promoted by Zhou Gong.

The Han Dynasty also formed a game of triangles. The imperial censorship system was added between the emperor and the Chinese and foreign dynasties, but it was obvious that this triangle caused bilateral instability when the imperial power was dominant.

In the Tang Dynasty and after the Tang Dynasty, the middle management of the ruling class had actually realized the harm caused by excessive imperial power, and even the emperor himself knew this. Therefore, the wise emperor would consciously suppress personal emotions and tend to rationally solve problems in state affairs from multiple angles.

For example, the Tang Dynasty saw the Five Flowers Judgment, the Song Dynasty’s Secretariat’s Privy Council, the Ming Dynasty’s Six Ministry and Nine Ministers…

However, the separation of three powers in China, or the dimension similar to the separation of three powers, is different from that in the West, and has similarities.

First of all, the source of power in China was transformed from the so-called mysterious destiny of ancient times to the ancestors of the Zhou Dynasty, and then to the inheritance of the emperor who can also be obtained by changing the bloodline. It can be seen that there is a very clear transmission line. For the West, it is more like a collegial selection of primitive tribes, and a boss is chosen horizontally.

Secondly, because of its different sources, the purpose of the political system is different. In the vertical Chinese power, the first priority is to maintain the stability of the dynasty, and pass on the descendants to generations. Although everyone knows that this is impossible, everyone wants to pass on several generations. The West mainly aims to protect interests. Choosing someone as the boss is because of the exchange of certain interests. When new interests appear, you can change the boss at any time.

Finally, under the cover of various superficial characteristics of China and the West, names of power institutions, different functions and other phenomena, but in fact, its core essence is interests or the struggle for authority.

Whether it is the vertical authority of China or the horizontal contract of the West, it can be summarized into one point: dictatorship, or monopoly, there will inevitably be problems. The pursuit of monopoly, or grand unification, is the inevitable pursuit of every company, organization, country, etc.

Fei Qian believes that if he pulls the emperor down and sits on him, he will undoubtedly take the initiative to place himself in the old reincarnation system, and the dragon-slaying warrior will change his position to become an evil dragon, and then wait for the arrival of the next dragon-slaying warrior.

Maybe three to five hundred years, maybe it’s even shorter.

So Fei Qian imagined that if the ancient Chinese dynasty weakened Confucianism and introduced Legalism and Mohism at the same time, they would have made Confucianism responsible for moral governance and education respectively, Legalism formulated rituals and laws, Mohism focused on the people-oriented and agricultural workers, and then deduced such a system, what evolution would it have, and whether it would have any new significance for the development of ancient China?

Fei Qian once thought about restraining the emperor's power, but later he discovered during the construction and discussion of Qinglong Temple that there was actually an invisible emperor in China, that is, Confucianism.

So Fei Qian began to think about how the development of China would be different if Confucianism had not become the dominant ideology in history but was combined with other schools.

With such a premise, Feiqian needs not only a simple answer, but also a systematic deduction, including the specific stage of institutional evolution, division of labor and cooperation among various schools, possible conflicts and integration, and its impact on China's subsequent economic, technological and social structure.

So Fei Qian reviewed the core ideas of Confucianism, Legalism, and Mohism in history, as well as their influence in actual history.

The Mohist school was almost killed by the Legalists, Confucians, etc., and the ruling class.

After all, the original Mohist thoughts were too advanced...

Even in later generations, ordinary people could not talk about freedom and equality. When ordinary people were required to work hard, the old man, uncle and aunt called out kindly, and then turned around and took the syringe to prepare a shot, indicating that this was a "stimulation" policy, just like drawing blood to a cow and horse injecting stimulants.

In the ancient Chinese people's wisdom was not high, the Mohist school had to change it.

The people-oriented and agricultural workers are obviously more suitable for the positioning of the Mohist school, and they will not be too advanced to get involved.

The Legalists were still very successful in the Qin Dynasty, but it was a planned economy similar to the military controls of later generations. During the suspension of war, they could not keep up with the needs of the people's lives. Forced suppression would inevitably be a bang, just like a pressure cooker exploded.

After the Mohist family was completely knocked to death and the Legal family was swept off the ship with one pole, the Confucian family was of course the one who laughed to the end.

The Confucianism picked up the packages of the Mohist and Legalists who were left on the boat, then threw away the package skin, and hid the things of the Legal and Mohist families in its sleeves. Therefore, the prerequisites for splitting the Confucianism are also met. After all, some of the things in Confucianism were originally from other schools.

Therefore, the issue that Fei Qian needs to consider becomes the position of the three schools in the power structure?

How to avoid conflict?

For example, the Legalists emphasize law and centralization, the Mohists emphasize equality and practicality, and the Confucianism emphasizes moral education. How should these three be reconciled when there may be contradictions in the way of rule?

How can the Legalists’ severe punishments and laws be coordinated with the Confucianism’s benevolent politics and morality?

The people-oriented and agricultural workers of the Mohist school may promote the development of science and technology and handicrafts, but in ancient China, it emphasized agriculture and suppressed commerce. Will this change the fundamentals of the country's agriculture?

So, wait.

Moreover, Feiqian also needs to consider whether there will be any new changes in different stages of this system evolution.

For example, in the early stage, you may be good to everyone, and there are not many conflicts between power, and the division of labor is relatively clear. Then in the middle and late stages, there are three areas of no matter what, or everyone who has good or bad luck wants to grab it, and the power struggle turns into a collapse of the system.

The three are all invincible when they are external, but when they are internal, it is like shattering the martial arts hall, and it is only when they are colleagues who know where the vicious hands should be.

Land annexation was one of the main causes of the decline of the dynasty, so Fei Qian needed to redesign the land system.

We must limit land concentration and promote fair distribution.

Simply recycling the land and then distributing it to ordinary people will not completely solve the problem.

Because the people will increase, and the growth rate of land, no matter which dynasty or dynasty, is far less than the growth rate of the population. Therefore, in the so-called distribution to military farmers or free people, it can only be carried out when the population is sparse in the early days of the founding of the People's Republic of China. After a few decades, the land distribution system will definitely collapse. Therefore, there are two solutions: one is to completely nationalize the land, and the other is to regularly redistribute it. However, both paths have the same problem, that is, how to avoid bureaucratic corruption is the key.

Then in order to alleviate and supervise bureaucratic corruption, internal competition among the three decentralized powers can become a means to remove each other's lesions.

At the same time, the three families have their powers to ensure checks and balances, which can also prevent any party from dominating the dominance. However, this requires higher institutions that exceed the three families have their powers to balance or make judgments, such as the emperor, or the prime minister.

Fei Qian felt that the prime minister might be better than the emperor.

To give the three schools the opportunity to serve as prime minister, it is necessary to balance the election and selection institutions as much as possible, such as reforming the imperial examination system, so that people from different schools can enter the officialdom roughly the same number.

This also requires that the number of bureaucrats will be much higher than before the separation, so in terms of economy, we must ensure sufficient expenses of the imperial bureaucratic operation system, which requires the development of industry and commerce, reduce the burden of agriculture, and promote economic diversification. The technological promotion of the Mohist school and the legal norms of the Legalists can promote the development of handicrafts, ensure the order of commerce, and in turn reduce dependence on land.

In terms of fiscal system, avoiding traditional agricultural taxes may require monetization of taxation, establishing a stable fiscal system, and preventing fiscal collapse. The quantitative analysis of the Mohist school may help budget management, and the Confucian and Legalists moral supervision and legal supervision are used to prevent corruption.

In terms of military affairs, we maintain defensive forces to prevent warlord separatism, combine the Mohist city defense technology with the Legal military merit system, and at the same time, Confucian education reduces internal rebellion and external cultural invasion.

In terms of culture, Confucian education is maintained, but the legal and Mexican thought is integrated, the combination of pragmatism and morality is promoted, and ideological rigidity is prevented.

To build a sustainable political system in the ancient Chinese dynasties, we need to break through the traditional dynasty's "land = power" binding mechanism and establish a dynamic equilibrium system...

There are many things to do, but what falls on the pen may be simple rules.

"Write the order."

Fei Qian and Pang Tong discussed it later, and basically sorted out some ideas and then began to arrange them.

"The Chanju Academy re-revised the "Nine Chapters of Laws" and compiled the Han Dynasty code. It did not seek perfection of the law, but only wanted to have rules to follow. It took ten years to add and delete it. It also set up a "Ming Fa Platform" and was placed under the Chanju Academy. It was a martial arts lecture hall, specifically described the laws, and inspected the case, to quell the grievances and restore the Qingming Festival."

"Write the order."

"The "Kaogong Code" formulates measurement standards, supervises casting, forging, water conservancy and other matters. The "Equal Transportation to Taiwan" is to level the materials and transport flows in various places."

"Write the order."

"The Shoushan Academy has added a doctorate in Gewu and Dr. Lu Ling, which is the same level as Dr. Mingjing."

"Write the order."

"The Xijing Shangshu Station has three officials, officials are in charge of education, officials are in charge of crime, officials are in charge of crime, officials are in charge of statutory officials, officials are in charge of workers and peasants. They rotate each other, and they rotate every three years, and those with excellent grades and all three are in charge of rotation, so they can be promoted to the Shangshu position."

"Write the order."

"The bachelor of agriculture investigates the farming household registrations in various places and prepares the "Letter of Field Houses" to determine the households, with more people moving and fewer people replenishing to make up for the world's land"

"Write the order."

"The Qinglong Temple scientific examination three points are divided into Ming Jing, Ming Lu, Ming Suan, and Ming Suan, and each will choose his own scholars."

Fei Qian described the orders one by one, and then wrote them one by one under Pang Tong's hands.

Some of these commands were familiar to Pang Tong, and some were completely unfamiliar with him. However, whether they were familiar or unfamiliar, they made Pang Tong feel a new vitality and a new life.

It’s like seeing the birth of a new life. Although I know that this little guy has small arms, calves, small nose, and small eyes, and still has blood stains and marks on his body, he can feel the continuation of blood and the inheritance of civilization.

『In addition, 『Fei Qian said slowly, 『Whether Fei Ge sent a letter to Shandong, it was widely circulated... In particular, we must set up a Great Han Elders' House in addition to the new policy...』

"Three local elders?" Pang Tong asked.

Fei Qian shook his head, "Similar, but not. The Elders' Courtyard... Similar to the place where the great scholars debate the scriptures in Qinglong Temple..."

When the three families are separated, they will definitely be inseparable from each other's disputes or even unnecessary attacks, including but not limited to the constitution, examples, personalities, morals, etc., and most of these attacks are made up and time-consuming. It is possible that in the court, both sides can spend several days by squirting away at each other, especially when they encounter foreign invasion or sudden disasters, the dispute between each other in the "cabinet" after the decentralization is not unique to Da Meng.

Therefore, Fei Qian wanted to separate the dispute from doing things, similar to Qinglong Temple. In Qinglong Temple, anyone who wants to talk can tell you, and even rent a high-level hall, invite everyone to come and listen to the ceremony, and specifically discuss the dispute. At the same time, you can set up more than a dozen topics, and it doesn’t delay anything, but in the Xijingtai of Chang’an, it is to handle affairs, refine plans, and promote specific implementation.

The quotation of the classics is to quote the classics, and the transactions are to handle transactions.

No system cannot keep people shut up. Under the rule of white terror in later generations, there are still undercurrents, which can prove that tough administration, punishment, or even massacre cannot completely block the people's mouths. So why bother to stop it? It is better to change it to evacuation?

The Elders' House is used to discuss politics specifically.

Although it is called a nursing home, in fact, it is not only the elders who can be admitted to the hospital, but local gentry and gentry are admitted to the hospital.

Although there are sometimes unanimous voices in arguments and political discussions, there will also be great heat due to different opinions. This can give the gentry and gentry in these places the power to participate in politics and discuss politics to a certain extent, and at the same time, it also prevents them from joining each other and causing harm to the local area.

"The Elders' House can file a political case every year, which is made up of the motion of the House of Elders' House of Residents. Two-thirds agree to deliver it. Each proposal must be questioned by three rounds of Confucianism (moral argument), law (laws and orders), and Mo (effective arguments). If it is fully understood, it can be submitted to the Prime Minister, or to review the three places where the Secretary of State has ordered it, and then it will be rejected or implemented after the three profits and losses are expected.

Fei Qian smiled, "The most important thing is that the Great Han Elders' House is located in Kyoto."

Pang Tongyi couldn't react at the time.

Fei Qian still smiled, "It's not easy for those who live in Beijing!"

Pang Tong suddenly realized and immediately smiled, "Lord's plan is very wonderful!"

Local gentry and gentry were born with the desire to pursue power, which was the same both ancient and modern times, both in China and abroad. If these people were cut off from the channels for promotion, they would want to use other methods to implement it.

In the early days of the Han Dynasty, Liu Bang was unparalleled in mowing grass, and he often invited all the local gentry and his family to Chang'an to visit. It was really simple and crude. Fei Qian's current model is "uninvited", and once he arrived in Kyoto...

Of course, ordinary food, drink and live is not anything, but once you want to be more luxurious and more quality, then the consumption will soar!

Just like a metropolis in later generations, some people who eat ten yuan or ten thousand yuan a bite.

Moreover, Fei Qian believes that once the Presbyterian House of Prosecutions is formed, a group of "proposal brokers" will inevitably be born, specifically lobbying these people within the Presbyterian Church to exchange interests, which will start a new round of pig farming model, which is another effect...
To be continued...