At the same time, they did not actively maintain the existing feudal system because of their existing economic status, or "swalking with the shogunate and the vassals and share the same destiny as some scholars said. Please read the book Wｗ∮�Ω.

ＱingＫanＳhu．

cC

In the face of major political issues such as "Supremn the Makuma" and "Respecting the King", "Foundering the Country" and "Expelling the Barbarians" that appeared at the end of the Makuma, as the town class with strong monetary capital, they did not have completely consistent understanding of the above-mentioned "political issues" due to geographical differences, differences in the rich and poor, and interest relations at that time, but they also showed universal political tendencies.

For the town class, the issues of "Samaku" and "respecting the king" were first of all the attitude towards the rule of the Makuhara, while the key to the attitude towards the rule of the Makuhara lies in the attitude towards the identity system of scholars, peasants, industry and commerce.

In the history of modern ethical thought, there were people from Ito Rensai, Ihara Nishizuki, and Nishikawa Rumi, who represented the head people to challenge the identity and morality of the shogunate.

After the reform of the insurance, Ishida Mei Iwai, a scholar from the town, proposed the "Equality theory of the four civil servants' responsibilities", and the Osaka Waidedo School raised the banner of equality of "regardless of high and low, rich and poor, all people are regarded as their peers."

In the era of Huazheng (18o3-183o), the people of Huazheng, represented by Shiting Sanma, Sima Jianghan, etc., also showed strong anti-feudal identity ideas.

These can be said to reflect the clear position of the head people on the shogunate hierarchy. Please read the book WｗΩＷΩ.

ΩＱingＫanＳhu．

cC

This anti-feudal identity system thought and spirit at the end of the Matsukui not only showed the thoughts and consciousness of despising the samurai, but also the actions of despising or even insulting the samurai.

The Diary of Fujiokaya records many incidents of despising and insulting samurai in the town. Some samurai were ridiculed for eating in the restaurant for small amounts of food, some were insulted for buying clothes and asking for a price reduction, some were sneered by the towns because they heard the sound of cannons, and some were beaten to death for unreasonable violence against the towns, etc., which shows that "there is a widespread contempt among the townsmen, the consciousness of the samurai has become a feature of the era in the Madatsuma."

The idea of ​​despising samurai is indeed based on the poverty of the samurai economy, the cowardice of samurai force, the highest samurai politics, and the enhancement of the economic and cultural power of the samurai people.

But its spiritual motivation undoubtedly comes from their rebellious consciousness against the hierarchical identity system.

In parallel with this expansion of contemptuous samurai consciousness, the resistance of the Makumocho people against the Makumoto rule continued to rise.

The samurai people's anti-shoku struggle, the samurai people-oriented and the merchantization of peasants that emerged due to the commodity economy, and the large number of farmers flowed into the city. By the end of the shogunate, the composition of the samurai class had changed significantly compared with the early stages. In addition, even the original city people had polarized the rich and the poor during the 20-year exhibition process, which led to different classes within the samurai class. Please read the book W ｗ Ω Ｗ Ω ．

∮ＱingＫanＳhu．

cC

Therefore, in the so-called "Urban Ikki" struggle against the shogunate rule such as "destruction" and "resential" (Japanese writing "Seikki"), due to different interest relations at that time, the attitudes of the wealthy upper class people and the poor lower class people cannot be completely consistent, and sometimes the upper class people have become the targets of "destroy" by the lower class people.

Japan's reform is a very complicated process. The cute president cannot avoid this level. He must study his opponent!

The contradiction between the upper class and the lower class of the choir people is after all the contradictions within the choir class, not the main contradiction in the Makumatsu political society. Therefore, their political attitudes on the issue of "Samatsu" or "respecting the king" have no fundamental differences.

In other words, as the general political tendency of the town class, it supports the so-called "respecting king" of the so-called "retro kingdom" and opposes the existing shogunate rule.

Of course, the same political goals may not necessarily be the same as the form of struggle. In addition, the indifference in political participation caused by the long-term exclusion of the cemetery class from political power has led to the struggle of the cemetery against shogunate rule mostly revolving around their own personal interests.

The poor lower class people mainly resisted, attacked, and shook the shogunate rule through so-called "urban Ikki" forms such as "destruction" and "replacement".

The wealthy upper-class people mainly resisted and collapsed through economic forces and means, shook the shogunate rule and assisted "as economic supporters" to support the "revolutionary army" in the fall.

The struggle of the Makumocho class to resist the shogunate rule set off a tide during the "Tenbo Reform".

In the "Afang Difficulty Sutra" written by the 13th year of Tianbao (1842), the people of Haruma City sharply criticized the politics of the shogunate, various bribery, the popularity of power, and the donations of various families, the more the better...

However, the people of the town are unable to make any business with other towns, and there are many difficulties, which leads to the fact that the shops are set up and now relocated, and they are rarely settled. The housewife does not know what to do.

It shows the indignation and criticism of the shogunate rulers' behavior and their evil policies.

However, what directly caused a strong blow to the shogunate rule is the "urban Ikki" that was dominated by the lower classes of towns and urban poor.

From the perspective of the entire Edo period, the "urban Ikki" with the lower class people and urban poor as the main body is much less than the "people Ikki" with farmers as the main body.

According to statistics from Hiroji Aoki and Sohiko Harada, there were more than 42 times.

The "Ikki" after the middle of the Edo period can be said to have been the destruction movement of Edo born in Edo in the 18th year of Enjoy the Edo period (1733), and it has continued to increase since the second half of the 18th century, especially during the Tenbo period (183o-1844) to the end of the Makuma, which was more frequent and intense.

The direct opportunity of the "Ikki" explosion is mostly due to famine, soaring rice prices, and opposition to the shogunate or vassals to impose heavy taxes on "Imperial Gold" and other policies.

Its manifestation includes the Osaka citizen riot led by Oshita Hirahachiro (1793-1837), and the uprisings such as the "Ikki" of the castlemachicho of Fukuchiyama Castle, which requires the vassal lord to abolish financial regulations such as the "product club system", allowing the freedom of buying and selling of rice valleys, and reducing taxes.

However, most of the "urban Ikki" are often self-infightings for economic purposes such as the people in charge of ruling people to lower the rice prices, help the poor, and reduce taxation. The targets of their "destroy" are mostly rice shops that hoard rice and wealthy businessmen who run "two substitutes houses", but there are very few struggles to directly "destroy" the ruling institutions of the Shogunate.

However, this cannot be said that the target of the rich merchants is only the power of the shogunate ruling power.
Chapter completed!