"Commander-in-chief, if we don't say so much to our comrades now, how will everyone know that we are suppressing the Japanese revolution?" Wei Changrong asked. Vézé was worried that suppressing the Japanese revolution would lead to the emergence of other voices within the Restoration Party. Wei Changrong felt that Vézé was worrying too much, so he simply did not talk about the difficult issues.
Vézé shook his head. "We are going to send troops to suppress the Japanese revolution …"
Wei Changrong was stunned. He had not expected the possibility of sending troops. Moreover, sending troops was only the first half of the plan. The second half of Vézé's words made Wei Changrong's expression change. "In addition to the navy, the scale of sending troops requires at least an army with reinforced artillery, or even two armies."
"Hey! Do we really need two armies? Two armies can take down Henan! "Wei Changrong asked Vézé in confusion.
Shen Xin's expression also changed. The Liberation Army did adhere to the principle of concentrating superior forces in battle, but that was only a basic principle of warfare. In terms of pure combat power, the domestic enemies that the Liberation Army faced could be easily defeated with fewer troops.
Zuo Zongtang was now also aware of the Liberation Army's equipment and combat power. It was indeed very frightening to use the strength of two armies to suppress the revolution in Japan.
Vézé said rather unhappily, "The strength of two armies is not a problem. It is not a problem to send 20 armies to fight for China. Not to mention fighting at home, I am not worried at all about fighting against the southern islands of the Netherlands, Luzon, or abroad in the future. Because everyone knows who we are fighting for and why we are fighting. What reason do we use to suppress the Japanese revolution? To serve the Japanese feudal lords? This reason is really unjustifiable. "
"It is inevitable that there will be matters of authority. If His Majesty thinks it is necessary, we will do so." Zuo Zongtang took a very traditional view. If it was in the past, he would have thought that Vézé's gentleness was "unlikable". But now, his starting point was different. He felt that Vézé's seriousness was pitiful.
While Vézé was discussing the relationship between revolution and reality with his comrades, Uncle Ma and Uncle En were chatting in the large flat that Uncle Ma bought across from the British Library in London. With Vézé's help, Uncle Ma's life became better. A thousand taels of gold was nothing to the Restoration Party, but it was very helpful to Uncle Ma. With Uncle Ma's generous personality, he gave a lot of aid to the European revolutionaries. Hong Ren? After discovering this problem, after consulting Vézé, he bought a house for Uncle Ma, which was convenient for him to write in, and gave him 40 pounds a month. Later, it was changed to 20 pounds for half a month, and then to 10 pounds for a week, so that he would not run out of money as soon as he got it. There were still legal procedures for the deed of the house. Without signing, the house could not be mortgaged or sold. After some adjustments, Uncle Ma's life was at its most dignified.
The first time Uncle Ma received a gift from Vézé was when his life was at its most difficult. The money allowed him to pay off all his debts. As a scholar, Uncle Ma felt that the gift he could provide in return was his manuscripts. From the Declaration of Independence to Capital, Uncle Ma, who had financial security, sent all his manuscripts to Vézé without reservation.
Even with Vézé's help, Uncle Ma had a great interest in Eastern China. It had been ten years since the Liberation Army fought with the British in Guangdong. The surge in trade between China and Europe caused news about the civil war in China to increase in Europe. Not to mention the establishment of embassies in European countries by the new China government, which in itself could fully affect Europe's perception of China.
At this time, they were discussing the manuscript sent by Vézé, The Fall of the French Revolution. This article was very interesting to Uncle Ma, and Uncle En was also very interested. The core argument of Vézé was, "The symbolic event of the fall of the French Revolution was not the massacre of the Jacobins or the Girondins, it was just the representation of the revolutionary idea taking a different route in reality. The fall of the French Revolution was the declaration by the French Directory that all the previous bad things were done by others, that we, the Directory, were good people, and that those bad things had nothing to do with us. The event of the interruption of the revolutionary inheritance marked the end of the French Revolution. "
It was quite an extraordinary thing for an Easterner to view the European revolution from this perspective. Even in Europe in 1866, the view of the French Revolution could be said to be ambiguous. Whether it was those who thought they inherited the ideals of the French Revolution or those who opposed the French Revolution, in the words of Vézé's article, "they saw the image of the old era that had passed away, and then tried to rope the image of the past and drag it to the present. As for what the image meant, they didn't care, and they didn't want to care. In this respect, it can only be said that all history is modern history. "
Uncle En knew that Vézé invited him to China, and Uncle En was very busy at that time. After learning that Vézé had become emperor, Uncle En didn't want to go. The first and third places in France started with revolution, and then ended with the emperor's proclamation. Uncle En evaluated Vézé's sobriety and rationality, "Or China will also turn from incessant revolution to incessant war."
Rulers, especially wise and rational rulers, their understanding of the revolution often did not advance the revolution, but instead made their counter-revolutionary actions more effective. European rulers had already shown this characteristic, such as Bismarck, who was now the German Prime Minister. Seeing the Prime Minister say in 1861 the words of iron and blood that Vézé said in 1856, Uncle En really couldn't accept the invitation of the Eastern monarch, Vézé. Even if the fourth official title of this monarch was emperor.
Even so, Uncle En didn't mean to laugh at Vézé. Because Vézé was a rare monarch who could stand on the standpoint of the proletariat. He agreed with Uncle Ma and Uncle En's basic position that productivity promoted social development. Moreover, Vézé's idea of the division of social forms was also very interesting.
After proposing primitive society, slave society, feudal society, capitalist society, and society, Vézé proposed the division of these different stages of development. After adding the concept of commercialization, the slave society was divided into the concept represented by the Roman era. The purpose of keeping slaves was to use their labor as a commodity, or just to treat the slaves themselves as a part of a group.
The feudal era's land enfeoffment and the enfeoffment of power were two different stages, both of which were also proposed by Vézé. Europe had always been enfeoffed with land as the basis of power. Vézé even predicted that even if Europe and the United States entered the capitalist system, there would still be long-term enfeoffment of power in politics. This kind of talk based on the experience of "future generations" really made Uncle En admire.
So Uncle En could also see that Vézé was indeed a person who could use militaristic means. Means were just means and tools, so Vézé was very afraid that the country he built would eventually become a militaristic country. If ideals were swallowed by the tools of reality, the young Dongfang Monarch would not be willing to see such a result.
Uncle Ma used to think that a bourgeois revolution might break out in China. Now he firmly believed that the bourgeois revolution in China had already broken out, and it was advancing at a sensational speed. In the concept of industrial society proposed by Vézé, capital operation was classified as a means of operation. Obviously, the Restoration Party of China itself became the bourgeoisie. Under the leadership of their leader, Vézé, the whole of China took the initiative to enter the industrial age.
Seeing that "Capital" had become a weapon in the hands of Dongfang Monarch Vézé, Uncle Ma didn't know whether he should be happy or sad. It must be said that when Uncle Ma first wrote this great work, he just wanted to summarize the laws of capitalism itself. He had no idea that the laws pointed out in "Capital" could be so systematically implemented.
Vézé summed up the manifesto as: industrialization, urbanization, globalization, anti-feudalism. He separated the capital operation, proposed that state-owned enterprises should be the main, private enterprises could exist, social basic supplies should be guaranteed, and social consumer goods should be eliminated by competition and forced by the state. This made Uncle Ma see the image of a cold and confident centralized monarch.
What kind of country would be born from such a practice? And the leader of this country didn't seem to reject it at all. A believing emperor, a national capitalist leader, and a monarch who didn't care about militarism … Was there anything more ridiculous, ridiculous, and ridiculous than this combination?
The pragmatism of China made Uncle Ma very uncomfortable, whether it was the monarch or his subordinates. For example, no matter how many letters he wrote to the Chinese ambassador in London, Hong Ren? How many letters did he write to Hong Ren? To support the European revolution. But these letters were like stones sinking into the sea, there was no response. The staff member who sent the money always listened to Uncle Ma's request with a smile, but he just listened.
"Vézé realized a lot of problems, but will he become an unprecedented counter-revolutionary?" Uncle Ma raised this question that he had been very concerned about. There were many kinds of counter-revolutionaries, among which the most terrible ones were those who had faith, integrity, ability, and could absorb the advanced parts of all cultures and truly understand the revolution.
Uncle En didn't answer immediately. After thinking for a while, he put forward his own opinion, "For now, he is still a revolutionary. What I'm interested in is, even if Vézé sees the possibility that the revolutionary means will eventually backfire on the revolution itself, how long can the revolution promoted by Vézé last? When the social contradictions reach a certain extent, will Vézé show his true colors? "
Ten years ago, when Uncle Ma and Uncle En saw Vézé describing the reasons why the 1848 European revolution couldn't succeed, they felt that Vézé overemphasized the role of the gold rush in prolonging the life of the capitalist system. But the facts were more in line with Vézé's judgment. With a large amount of gold mining and the rise of trade between Eastern China and Europe, the capitalist system held up. Although the economic crisis was destructive, the vitality of the capitalist system was even stronger.
So, would Vézé, who saw these fierce contradictions and solutions, have the ability to avoid the economic crisis? Uncle Ma and Uncle En didn't believe it. When the inevitable economic crisis hit China, would Vézé have a way to solve it? What was the difference between this method and the current response measures of the European countries? Both of them wanted to see.
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