Luo Yongsheng wants to resume Zhou Li!

When this sentence came out of Luo Yongsheng's mouth, a name appeared in everyone's mind in the auditorium.

Wang Mang!

In Chinese history, except for Zhou Gongdan, the founder of Zhou Li, Wang Mang was the only king who fought for the so-called great harmony and well-off in Zhou Li's books. This is why people always jokingly call him a time traveler.

However, Wang Mang's results are also remembered in detail in history.

In addition to Wang Mang, there are two other people in China who once raised the banner of restoring the Zhou Li.

One is Wen Taizu of Northern Zhou Dynasty, but his recovery was only painted with skin but not bones. The so-called Six Officials were restored, and it was not called restoring the Zhou Li.

Another one is the famous King Jing Wang Anshi.

Gong Jing was so brave that a prime minister dared to raise the banner of Zhou Li to carry out reforms. During the Xun Meng Rebellion, the party struggle between Wang Anshi and Sima Guang and the other party was fully demonstrated.

Before talking about restoring the Zhou Li, we must focus on introducing the Xun and Meng Incident to confirm and introduce the core ideas of the Zhou Li or in layman's terms, national values. Otherwise, it will be difficult to explain clearly, and everyone may not understand it.

Luo Yongsheng proposed that the Great Chu Code was formulated with the Zhou Li as the core, so the meaning here is very clear. What he used would be the core spirit of the Zhou Li, rather than just restoring the official system of the Western Zhou Dynasty like Yuwen Tai.

This is also what surprised everyone.

Although Zhou Li is a work for two thousand years, its core spirit is extremely advanced.

It is something that has been pursued and not yet realized in the 21st century.

Before the Xun and Meng Incident, the literati and bureaucratic system of the Song Dynasty played an institutional restrictive role on imperial power, and was a system that exercised state power with the same characteristics of institutional autonomy.

Song Shenzong himself wanted to break away from this political environment of sharing the world with scholars and officials and restore the emperor's autocracy.

So Wang Anshi's bold statement came about.

‘The changes of heaven are not worth fearing, people do not care about their words, and the laws of ancestors cannot be followed.’

From this moment on, Wang Anshi embarked on a vigorous reform path, but was despised by Sima Guang's party, and regarded Wang Anshi's party as a person with incorrect minds and speculation.

A simple summary of this sentence is speculative thought.

Although Wang Jinggong has some stain on this, it can be seen from some articles in his book "Reading the Biography of Mengchangjun" that Wang Anshi still attaches great importance to personal ethics and political ethics and has high standards for himself.

And Wang Anshi hopes to apply this standard to the entire country and to everyone in the world, so he needs a flag.

This flag is to restore the Zhou rituals!

However, it is not so easy to restore the Zhou rituals.

Zhou Li had a very high requirement in the governance of the country, namely institutional autonomy.

In simple terms, the characteristics of institutional autocracy are that they are fully nationalized in resources, the economy is macro-controlled by the government, unified management of household registration, and administrative agencies are vertically led by the central government.

These four points have never been realized in more than 4,000 years before the founding of New China.

Even the Western Zhou Dynasty that followed the Zhou rituals did not.

This is the beautiful hope of Zhou Gongdan.

Zhou Gong firmly believed that as long as the country can do these four things, it would be not far from realizing a well-off society for all people through the country's unity.

His far-sighted vision has seen China four thousand years later!

Wang Anshi held the banner of Zhou Li to promote the Qingmiao Law and the Market Change Law. This is the macro-level regulation of the national economy, but it lacked the necessary legal principles such as the basis of legal power and institutional foundation. In the end, not only did he fail to achieve the goal of "the people do not increase taxes but the state uses it", but instead made the Song Dynasty's economy further chaotic and awkward, indirectly leading to the deterioration of the local economy and the intensification of the people's burden, leading to frequent civil uprisings.

If you have any research here, you can refer to "Research on the Baojia Classics of Wang Anshi".

Like Wang Anshi, if the law is lacking and legal power, the only result is that the reform fails, the traditional faction rekinds its resurgence, overcorrecting the wrongs, and the left and right factions become a group.

After Wang Anshi's death, the battle between his successors and the successors of Sima Guang's party continued.

The country's political level and political environment have suffered great damage and they must bear certain responsibility for the shame of Jingkang.

Zhu Xi criticized Xun Meng's change and the shame of Jingkang, saying: "When the disaster of Jingkang was determined, when this dynasty was in its prime, like during the Yuanyou period of Qingli, they only supported the world together, dared not do things or move, and were insulted by barbarians, and could only endure it and dare not compete with each other, so that the world would be peaceful."

The general meaning of this is that when the country is at its peak, internal troubles are constantly occurring. Officials are clear in their hearts that they know to support each other to protect the country and not compete with the Khitan or the Dangxiang.

Now that the country's internal troubles are intensifying, your two parties are still quarreling, and the Jingkang disaster is also caused by one's own fault.

Here is a brief introduction to the Xun and Meng changes, which indirectly confirms the influence of Zhou Li.

Is Zhou Li good?

Of course, it's good, because facts are the most favorable evidence.

But is it difficult to implement the Zhou rituals?

Difficult! Difficult to ascend to the sky!

Is institutional autonomy realizable?

Since the Qin and Han dynasties, China's national conditions have been placed there. It is a wealthy society, not a civilian society, and it is a wealthy society guided by the emperor's tacit approval and support.

Isn’t there a saying that the emperor is the greatest vested interest and the greatest bourgeoisie. Therefore, a wealthy society is an inevitable trend.

(The characteristics of the wealthy society and civil society were introduced in this book "The Sun and the Moon will always be there")

How to become an emperor and guide the country into a civilian society?

To put it bluntly, it is how to be both responsible and established.

It is definitely unrealistic to expect Luo Yongsheng to give up the emperor's supreme throne, because his desperate goal in this life is the supreme throne of the nine five.

If you can't be an emperor, your lifelong struggle will be meaningless.

Therefore, Luo Yongsheng would say that the Chu method should be determined with Zhou Li as the core, rather than copying it completely.

Re-create or redefine a new Zhou ritual with the characteristics of Da Chu!

"There is a piece in the Autumn Sutra Book of the Zhou Literature that mentions that when the people suffer illegal harm or property losses, the people are allowed to kill the perpetrator and are not guilty.

I think it is very good. I will use this article as the core spirit of our Great Chu Code, that is, the people's right to life and property rights are inviolable. If there is any infringement, this Law will apply, except for the other activities stipulated in this Law."

Luo Yongsheng set the tone of the Great Chu Code as soon as he opened his mouth. Although this so-called tone is available in the laws of every dynasty, who cares?

You said that if you don’t infringe, you won’t infringe on it?

Or to put it bluntly, so what if it is infringed?

I can't punish the doctor.

Luo Yongsheng also thought of this, so he looked around and said again.

"And the second article of the Great Chu Code is that all the people of our Great Chu who violate this law will apply this law!"

For some reason, everyone couldn't help but jumped their eyelids.

Da Chu, there is no privileged class.

But soon Ren Xiuxian found something wrong and asked.

"King, what if the foreigners violate the law in our Great Chu territory?"

Only the people of Great Chu apply this law. If they are not the people of Great Chu, wouldn’t they be free from justice?

Luo Yongsheng's eyes became colder.

"All those who are not my great Chu people violate our great Chu laws will be killed!"

All officials suddenly felt their blood surge.

On the land of China, the code of Dachu only protects every Chinese!

However, several cabinet ministers were excited and moved slightly.

This is Luo Yongsheng's first step in raising a wolf.

That is to first cultivate a high sense of national honor and national honor.

Not to mention paying tribute to barbarians and their relatives, it is impossible to treat each other equally.

In the future, where will the country, or nation, take, the country, expand in madness, establish achievements for thousands of years, or be destroyed in madness?

No one knows this, but Luo Yongsheng no longer cares.

China's history will start from this day, from the Great Chu Dynasty he opened up, China, this giant dragon in the east roared the first roar.

The Supreme One of All Beasts will surely fly proudly on the heads of the entire world's nations!
Chapter completed!