Chongzhen revived the Ming Dynasty

The emperor wants to use the Qin system!

This alarmed Liu Zongzhou and his group.

Although he did not want the world to perish, his fear of the Qin system was ingrained in his very bones.

Liu Zongzhou immediately said:
"Your Majesty, although Qin was powerful for a time, it eventually perished after only two generations."

"The Legalist school of thought is unacceptable!"

Chen Jiru, Chen Renxi, and others also opposed it.

They believed that although Qin Shi Huang and Emperor Wu of Han were powerful, their methods were unacceptable.

Leaving aside the fact that the Qin Dynasty only lasted two generations, Emperor Wu of Han might also have lost his country if it weren't for Huo Guang and Emperor Xuan of Han cleaning up his mess.

Zhu Youjian listened to their advice and explained to them with a smile:

"I used the Zhou system of enfeoffment and rebuilt the rites and music in imitation of the Zhou system. How could I possibly adopt the Qin system completely?"

"It's just about using some beneficial methods to help the Ming Dynasty return to its former glory."

"In the past, the Han dynasty inherited the Qin system and ruled the world for four hundred years."

"The Qin system wasn't entirely wrong; it just required some selective adoption!"

As he spoke, he looked at the still somewhat unconvinced ministers and continued:

"The medieval imperial system was initiated by Qin Shi Huang."

The title "Emperor" was also established by Qin Shi Huang.

"Do you think it's feasible to completely abandon the Qin system?"

Liu Zongzhou and the others were speechless, knowing they couldn't win an argument with the emperor on this point.

The so-called historical periodization of the medieval imperial system was determined by the current emperor, which is why Qin Shi Huang was enshrined in the Temple of Emperors.

To overturn this conclusion, we must overturn this theory.

Given their expertise in history, they simply couldn't have done that.

The division into the medieval, imperial, and Iron Ages is becoming increasingly widely accepted.

Throughout the medieval period and the subsequent era, the Qin system had a profound influence on the people, making it impossible to disregard it.

Liu Zongzhou could only say:
"The Qin system may have its merits, but Legalism should never adopt it."

"Even if Your Majesty is eager to govern well, you should not resort to legal means."

He strongly opposed governing the country through criminal law and reiterated the views expressed in the "Memorial on Resolving Disputes with the Ruler as Precious as Yao and Shun".

Zhu Youjian knew the cruelty of the legalists' rule of law in history, and had also witnessed the shortcomings of later generations who relied solely on law. He spoke very sincerely:

"Re-establish rites and music, with rites as the foundation."

“Mr. Qian once said, ‘Ritual is the foundation of law, and law is the application of ritual,’ and I wholeheartedly agree.”

"The law is meant to punish those who do not observe proper etiquette. It is only used to punish them when etiquette fails to restrain them."

"Those who abide by etiquette and the law should be allowed to live and work in peace and contentment."

"Those who do not follow etiquette should not be allowed to harm others."

"Sir, you preside over the revision of rites and music, and you must ensure that they are reflected in the rites and laws."

Liu Zongzhou was delighted to hear this, knowing that although the emperor valued the law, he valued etiquette even more.

This is also where he and the emperor find common ground, and the reason why the two have been able to cooperate for so long.

So after this explanation, he was convinced and agreed to the emperor's request to draw on the Qin system when reforming the rites and music.

Qian Qianyi was even happier, because the emperor had just quoted him to persuade Liu Zongzhou, which made him feel that he and Liu Zongzhou had gained equal status.

Recalling his conversation with the emperor a few days prior, he said in front of everyone:

"The Legalists, such as Han Fei and Li Si, originated from Xunzi, a Confucian scholar."

"They can apply Confucianism to Legalism, and Confucianism can naturally take advantage of Legalism in return."

"I have been racking my brains these past few days and have written a paper on empirical jurisprudence."

"Use factual evidence to absorb the Legalist philosophy of governing the country."

This is what he realized after being prompted by the emperor, pondering deeply, and exchanging ideas with Zhou Jiachun and others:
He incorporated some of the Legalist school's knowledge into his practical studies and wrote an article titled "Positive Jurisprudence".

Zhu Youjian was overjoyed upon hearing this and pressed for an answer:
How well is "Positive Jurisprudence" written?

"Is the creation complete yet?"

Seeing the emperor so pleased, Qian Qianyi, though somewhat embarrassed by his newly begun essay, confidently declared:
"With the assistance of Zhou Shaoqing and others from the Supreme Court, I am currently drafting it."

"Once it is completed in the future, it will certainly help in solving the case."

Zhu Youjian knew from his words that the article was probably still far from being published, but he still praised it:

"Zhou Qing made great contributions in the trial of the eunuch faction and had a good understanding of the four elements of the second level."

"Mr. Qian and he co-authored 'Positive Jurisprudence,' which can be described as a perfect match."

"I look forward to your great works, which will add luster to the restoration of the rites and music."

They elevated Qian Qianyi's actions to the level of being beneficial to the restoration of rites and music, and encouraged him to continue writing this article.

At the same time, Zhu Youjian greatly admired Qian Qianyi's practical approach to absorbing Legalist ideas, and offered the following advice:

"Not only Legalism, but also medicine, history, and other schools of thought—why can't they all incorporate practical knowledge with empirical evidence?"

"The purpose of practical learning is to apply knowledge to practical use and to guide practice with facts."

"Empirical medicine, empirical history, and other disciplines are also practical disciplines."

He encouraged Qian Qianyi to continue down this path, using positivism and drawing upon the knowledge of various schools of thought.

Inspired by this, Qian Qianyi felt as if a broad and flat road lay before him:
So what if my knowledge is not as profound as Liu Zongzhou's? There is so much knowledge in the Hundred Schools of Thought, isn't that enough for me to learn?

As long as we can use empirical evidence to incorporate all schools of thought into practical learning, practical learning will surely become the most mainstream field of knowledge in the world.

He was so overjoyed that he was speechless and repeatedly thanked the emperor.

He intended to use his extensive knowledge of various schools of thought to counter Liu Zongzhou's profound philosophy of mind.

Chen Jiru, watching this scene from the side, already understood why Qian Qianyi wrote "On Production"—

This is clearly the emperor personally instructing and guiding Qian Qianyi to write it!
Qian Qianyi appeared to be a great scholar, but in reality, he was merely the emperor's mouthpiece.

The one who truly innovates academically is not Qian Qianyi, but the current emperor.

If he had pledged allegiance to the emperor earlier, he might have achieved the same status as Qian Qianyi.

This made him extremely envious, and he secretly regretted that he had been too reserved in the past.

If he had arrived in the capital earlier to meet the emperor, given his status as a "wise man unrecorded in the wilderness," he would have been better suited to pursue scholarship.

Zhang Pu, standing beside him, was practically overflowing with envy. He too had previously received considerable knowledge from the emperor. Even his understanding of science had come from the emperor, incorporating Xu Guangqi's Western learning.

If he hadn't gone south to take the exam last year, how could Qian Qianyi have gotten this opportunity?
Now, after only a year apart, Qian Qianyi has become a universally recognized academic master. It would be truly difficult for me to catch up with his status!
He became even more determined to vigorously promote science. At the same time, he aimed to achieve the highest honors in the imperial examinations, becoming known as the "God of Literature."

Chen Renxi, who was sitting opposite him, also had some thoughts.

He was reminded of his own work, "Appreciation of the Wonders of the Hundred Schools of Thought," when the emperor asked Qian Qianyi to "select from a hundred schools of thought."

He had studied the teachings of all the schools of thought, including the Daoist classics Laozi and Zhuangzi, the Legalist classics Han Feizi, Shangzi, and Shenzi, and the Mohist classic Mozi.

If I had known earlier that I could draw upon the wisdom of many schools of thought, I might have been able to establish a new school of thought.

This made him feel that he was really stupid. He was so trusted by the emperor to assist the crown prince, yet he didn't know to consult the emperor on academic matters.

It can be said that, apart from Liu Zongzhou, who already had "self-cultivation" as the core of his scholarship, the others were all deeply moved after hearing the emperor instruct Qian Qianyi to "select from a hundred schools of thought."

They also wanted to become famous through scholarship and leave their mark on the history of Confucianism.
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Judging from their expressions, Zhu Youjian knew that they had all fallen into his trap.

Compared to Han Kuang, Yang Jingchen, and others, these ministers who were more inclined to pursue scholarship were easier for him to control.

As long as they acquire some knowledge from later generations, it will be enough to guide them to make breakthroughs and innovations.

He also needs to use these people to transform his understanding into knowledge that people of this era can accept.

Deliberately keeping these people in suspense, after instructing Qian Qianyi to draw upon various schools of thought, Zhu Youjian then arranged for a Citizens' Committee:
"The third body of the Congressional Citizens Committee should be the Citizens' Survival Committee."

"When I proposed the theory of needs a few days ago, I pointed out that survival is the first need of mankind."

"Everyone has the instinct to survive; only when granaries are full can the world be at peace."

"The Citizens' Survival Committee is responsible for issues concerning people's livelihood. Together with the Citizens' Qualification Committee, which is responsible for ethnic issues, and the Citizens' Rights Committee, which is responsible for civil rights issues, they are collectively referred to as the Three Issues of People's Livelihood."

"These three issues are of utmost concern to the people and are also key to whether the system of joint governance by the emperor, his ministers, and the people can be realized."

"Mr. Chen, how do you suggest we address the people's livelihood issues so that all citizens can live and work in peace and contentment, and avoid rebellion?"

This topic was clearly too big, and Chen Jiru lacked confidence.

However, he was adept at navigating the circles of the powerful and influential, and was very skilled in conversation. Hearing this, he seemed touched, and said with a heavy yet concerned tone:

"The key to people's livelihood issues lies in providing disaster relief when people suffer from disasters."

"The problem with famine relief is not a lack of ingenious strategies, but a lack of genuine sincerity."

"Sincerity is the best strategy!"

This is his usual rhetoric, which has won over countless people.

Upon hearing this, Zhu Youjian praised it highly and said:

"Relief measures rely on sincerity—this is truly a profound truth!"

"If all disaster relief officials in the country were as dedicated as Zhang Mengjing and Fan Jingwen, why would I have any worries?"

"The first thing those in charge of disaster relief must have is a conscience!"

He especially praised officials Zhang Mengjing and Fan Jingwen, who were the people Zhu Youjian knew who cared most about the disaster victims.

Even Sun Chuanting was not as good as them in his attitude towards the people; he was not as sincere as the two of them.

If all officials in the country were like Zhang Mengjing and Fan Jingwen, Zhu Youjian would have no reason to worry about the disaster victims.

Unlike now, even if we want to provide disaster relief, we need to consider whether the relief funds can be distributed. The best solution is to relocate the disaster victims to prevent them from rebelling when they have nowhere else to turn.

After praising Chen Jiru, Zhu Youjian continued:
"In addition to disaster victims, we should also care about the survival of the elderly, children, widows, orphans, the disabled, and the sick."

“These people are a vulnerable group. If the government doesn’t take special care of them, some of them won’t even be able to take care of themselves.”

"We should establish corresponding associations for them and provide them with special support."

"We don't need to ensure they have enough to eat and wear, but at least we need to solve their survival problems. We can't let them become a threat to society and cause all sorts of problems."

He ordered Chen Jiru to help establish disaster relief associations, immigrant associations, senior citizens associations, disabled persons associations, children's associations, widowers' associations, widows' associations, etc., to provide special care for immigrants and vulnerable groups in disaster areas.

The Maternal and Child Health Association was also included, becoming an association specifically for pregnant women, women, and children. There was some overlap with the Children's Association, Widows' Association, and Women's Association, and they shared responsibility for related issues.

For widowers who are old and have no wives, widows who are old and have no husbands, single men who are old and have no children, and orphans who are young and have no fathers, the imperial court established almshouses, and the People's Livelihood Committee had the responsibility to supervise them.

At the same time, because the imperial court always had shortcomings in these areas, Zhu Youjian ordered the establishment of a separate public welfare and charity committee.

He ordered Chen Jiru to draft relevant laws to encourage private charitable causes, especially to regulate religious charitable causes to prevent them from taking advantage of the situation to proselytize and incite the public.

Various public welfare and charitable organizations were also brought under supervision, as forces that the imperial court could influence and control.

Zhu Youjian planned to learn from the practices of some later countries and use these non-governmental organizations to strengthen his influence over vassal states and foreign countries.

Thus, the Citizens' Committee established four secondary committees: the Citizenship Committee, the Citizens' Rights Committee, the Citizens' Survival Committee, and the Public Welfare and Charity Committee, becoming one of the most powerful bodies in Congress.

The Citizens' Committee has the authority to intervene in all matters concerning the people. It will be dedicated to protecting the interests of citizens and ensuring that Congress truly becomes the voice of the people.

To ensure this, Zhu Youjian added at the end:

"The Citizens' Committee should speak up for citizens."

"I hereby establish a system that requires the local council to respond to any petition with more than 10,000 signatures."

"If the public is not satisfied, they can appeal to a higher level of parliament, up to the Citizens' Committee of Parliament."

“If a petition is signed by more than 100,000 people, the Citizens’ Committee must respond. It may even be proposed in Parliament to discuss issues of public concern.”

“Mr. Chen, you must speak out for the citizens of the Ming Dynasty as a representative of the people.”

"Let them know that they can appeal if they are wronged, and not become traitors."

Chen Jiru readily agreed, then, thinking of the Suzhou uprising and the peasant revolt against Dong Zhuo, he said:

“Some things may not have more than 10,000 signatures, but they have a significant impact.”

Should the Citizens' Committee be concerned about these issues?

Zhu Youjian thought for a moment and said:

"These kinds of things can be called mass incidents or public incidents."

“For hot-button issues involving more than ten casualties, or more than two hundred participants, or more than five hundred people of concern, the local council’s citizens’ committee must pay attention, record the details and report them, and even propose solutions for discussion.”

"The Embroidered Uniform Guard and the Ministry of Revenue also have this responsibility and will pay attention to these issues."

"If disputes arise among citizens over land, resources, water areas, or the environment, the Citizens' Committee should take the initiative to mediate and safeguard the rights and interests of the majority."

Hand over any armed conflicts arising from disputes over land or water resources to the Citizens' Committee, and let them mediate together with the government.

If mediation fails, the case will be adjudicated according to law, and the judgment will be enforced.

Citizens' committees will become a tool for stabilizing the populace and will partially replace the gentry.

The same applies to various associations; the combined power they wield forces powerful figures in different regions to exercise caution.

Zhu Youjian hoped to use these semi-official institutions to strengthen his control over local areas and vassal states. (End of Chapter)