Xu Xifei did not understand the meaning of the Mohist school. This matter of the Song State was obviously to use the Song State to tie the school that reconciled with the Mohist school after that big debate.

The debate four years ago included the school that reconciled with the Mohist school, and the school that completely broke with the Mohist school.

Although the Mohist and the farmer have not had a very pleasant quarrel over the past two years, at least the two sides of the Song Dynasty can still cooperate.

Xu Xi was happy to do so.

The status of the farmer in Si Shang is a bit awkward. Without this public base, it will be difficult to develop in Si Shang. It is said that it is a joint effort to benefit the world. The farmer in Si Shang cannot enter the core decision-making level, and the middle-level officials are also from the Mo family.

Sometimes Xu Xi felt that the farmer's house was a statue of a god who was worshipped on Si, and it was not awkward or embarrassing.

The Mohist strongly opposed the plan of the peasant family in the State of Song, and the root cause was the issue of "future".

Without talking about the strategies of governing the country, according to the plan of the peasant family, when Song Guoxun Zhengyuan Dayin was about to be re-elected, he launched a farmer riot that had lost land and went to Shangqiu, or directly assassinated the old nobles, thereby seizing power and reforming.

For this alone, if the State of Song was an isolated country with no connection with the world, it might be feasible; but the world was not isolated, and the farmers did not consider the consequences of interference from various countries, and the issue of dragging the Mo family into the water if doing so would drag the Mo family into the water.

The Mo family had the Mo family's plan, and the farmer had the idea of ​​the farmer. This is why the Mo family always hoped that the farmer could integrate into the Mo family, criticized the idea of ​​unimaginable labor exchange, and worked together around a common purpose.

Now that Dangshan has been captured, the affairs of the State of Song are about to stabilize. At this time, the Mo family invited the hundreds of families who had reconciled to discuss major events. Xu Xi was still a little embarrassed. He felt that the farmers had made less efforts. It is said that this time the Song Dynasty coup was the farmers who should play the leading role.

When Xu Xi took his disciples to the dinner, Xu Xi met many people from other schools.

For example, Yang Zhu's disciple Meng Sunyang; Tian Wushang from Guanzi School; Lu Zi of the Daoist in Chu State; Zi Jiao from the Central Plains Taoist School of the Three Jin Dynasties and others.

These people are old faces, most of them are already famous all over the world. Even Changluzi, who is the least famous compared to Meng Sun and Yang Shijiao and others, has left behind a story of answering the truth and making friends with Lie Yuko.

In addition to these old faces, Xu Xi also saw some new people, who should be newly recruited disciples of these people who traveled around the world.

Behind Zijiao was a young man of fifteen or sixteen. When he introduced him to each other, Xu Xi realized that this young man was a disciple of Zijiao in Weiguo and was also a descendant of the princes. He was named Yi Yang, but he had not yet reached the crown and had no words.

Xu Xi didn't care about this person named Gongsun Yang or who was not called Wei Yang in Wei. Nowadays, hundreds of schools of thought contend, and there are many down-and-out nobles or scholars from various countries who travel to study. If their reputation is not obvious, it will be difficult to attract these people's eyes.

Since this time it was a dinner between schools, the Mo family of course wanted giants to come forward, and some senior figures from the Mo family gathered together.

Considering the habits of various schools, they did not adopt the Mohist form of tables, chairs and benches that were too common, but instead used the method of kneeling and sitting and dining to show respect for the other party's habits.

The bigwigs of various schools knelt in front, and the confidant disciples knelt behind. The main seat was the Mo family members, and the lower head was also the Mo family members who accompanied each other.

Schools of exchanges do not require the music of orchestral orchestral music.

Shi didn't have those polite words, so he talked about the matter of Song State, and then talked about the harm caused to the people by the chaos in Song State, etc.

These schools, even Confucianism, which is inseparable from the Mohist school, also pays attention to benevolence and righteousness. However, the benevolence and righteousness of each school are different, but their hearts for the peace and well-being of the people in the world are similar.

But mind is mind, interests are interests, benevolence and righteousness are different, and morality is also different. Just think about the quarrels tonight are inevitable.

After he finished speaking, Xu Xi said first: "Shizi's words are extremely true. Now that the State of Song has decided, how can the State of Song make the people rich and profitable in the future? This is exactly what we should consider and should devote ourselves to."

Shi nodded and said, "This is exactly why my Mo family invited you to come. Our Mo family sent troops to Song land only to fulfill the alliance that year. At the request of Song Xunzhengyuan and all the people of Song Dynasty, once the matter is completed, the troops will be withdrawn. All countries shall not interfere, and we must also set an example."

Xu Xi stood up and said, "The bad things in the Song Dynasty are divided into gentlemen's courtyards and common people's courtyards. Those who rule the gentlemen's courtyards and enter their courtyards are all nobles and nobles. The Mohist school has always said that righteousness is profit, and their interests are naturally different from those of common people."

"If the common people are eager to not fight or fight, but the gentleman's courtyard has the power to veto it, then what is the use of this common people's courtyard?"

"There is no distinction between common people's courtyards and gentlemen's courtyards in Si, and they are still prosperous and prosperous. I think the Song State wants to settle down. The first thing is to ban the gentlemen's courtyards, and the whole nation will elect wise men and discuss politics together."

"Since it is like the 500,000 people in the Song Dynasty, whether rich or poor, or not, they can be elected. This is the gathering of righteousness and this is the true equality for the people."

Shi shook his head secretly, thinking that Xu Xi still didn't understand the Si Shang model. Si Shang is not a real common policy for all the people, but a Mohist organization led by the Mohist school.

He also understood Xu Xi's idea. Judging from the ideal of the farm, the State of Song was divided into the gentleman's courtyard and the common people's courtyard, which was obviously wrong and unreasonable.

If the people who can do so without considering the people's politics according to their property and take the purity of the people, and in the end, the common people who occupy the vast majority of the population will definitely stand on the side of the farmer's house and take advantage of the population's advantage to gain the power to govern the law.

This is not bad or bad, but it is obviously unrealistic based on the current level of education, public participation, and traffic information dissemination speed.

It’s okay if a small country has few people, but Song State is also considered a country of thousands of chariots. This is definitely not possible.

Such a thing happened in the State of Song Dynasty.

Before the ritual collapses and music breaks, rituals and laws can maintain the rule and legal principles of a vassal state. Under the layers of feudal division, the king and the lord are the biggest enthronement, thus forming a country.

After the collapse of rituals and music, a new model is urgently needed to maintain a country. The contradiction between kings and nobles, the contradiction between nobles and civilians, the contradiction between kings and civilians, the contradiction between kings and civilians are either in opposition or cooperation. The new model has many solutions, such as the centralized bureaucracy... However, this is a luxury for the Song State. If kings and nobles are not powerful, how can they talk about centralization?

The solution given twenty years ago was to use the Inquiry Yuan as a bridge between the monarchs, nobles and common people to maintain the existence of a Song State.

Of course, at that time, there were evil intentions. Under the premise that the real power fiefs and nobles existed, this kind of inquiry would definitely become a verbal intrigue that restricts centralization.

Is it true that the State of Song is centralized, nor does it mean that the State of Song makes excessive radical changes? For the State of Song, we should find ways to separate power and make it a geographical concept. It is not allowed and will never allow the concept of "Song State of Song people" to appear.

At this time, he opposed Xu Xi's thoughts, but he did not express them directly. He wanted to see the opinions of other schools.

Some words do not need to be said by the Mohist school.

As expected, Meng Sunyang of the Yang Zhu School stood up and said, "Although the public statement is good, it cannot be realized, just as the Mohist saying is that winter is too cold to bring the sun closer."

Xu Xi snorted, "I'm afraid you're not worried about this, but about the rich beings connected and the poor beings without a place to stand, and let the people discuss major policies and divide the land and property evenly? Yang Zhu's learning is not bad, but everyone needs to benefit themselves."

"If the poor and helpless people are servants and servants, they are busy and well-off, and they are all for others. How can they benefit themselves? Since it is said that in ancient times, Shennong was not born, and he had no planting, and the land belonged to everyone like mountains, rivers, rivers, and seas. Everyone has the right to own their own land to survive. This is the original intention of Fuxi and Nuwa to create human beings."

Meng Sunyang also said seriously: "My words are not for myself, nor for my Yang Zhu School. What the Si Shang can do may not be done by the Song State."

"But from the Si Shang, tens of thousands of ink people have the same meaning and heart, so that every village has one or two ink people. Teachers and gentlemen are spread all over the world from Taoyi to Huaibei, and those who know literacy are everywhere."

"Dare you ask the Song State, how many people know how many people know how to read? How many people know how to weigh the pros and cons?"

Tian Wushang of the Guanzi School also said: "I mean it, Si Shang is like this and cannot do everything in common with the people. The Mohist school of Si Shang still had the final veto power at the Conference on the General Assembly of the People's Law. Otherwise, the law on banning grain imports would have been passed, and the industry and commerce in Si Shang would be affected by that time."

"You farmers want to buy a family without any price, do not know the slightest and serious techniques, and do not know the economics, and you still don't understand it, let alone the people? At that time, the State of Song will only focus on immediate benefits, and in the long run, the people will suffer."

"In my opinion, Si Shang's approach is right, but it will take twenty years for the people to feel the interests. If the industry and commerce are not developed, farmers will still suffer after all. If the land is divided equally, the people will benefit in the short term, but there will be no profit in the long run."

Xu Xi sneered: "The fiefs of the Song nobles are mostly poor and helpless. They only have a share of land. Working a year to plant potatoes and sweet potatoes is only enough to starve. The remaining time is to cultivate the nobles' public fields or work with nobles."

"Sow in spring, harvest in autumn, labor in summer, military in battle, taxes to pay, how high the salt price is, in the end, the income of a year is not tax-deductible, and borrowing loans are required. In winter, lenders are forced to flee."

"Since you say that you have long profits and that people are dead, what profits can you talk about?"

"As you said, the land of the nobles does not need to be moved. Anyway, the land is concentrated and the output is high, which is good, right?"

"But even so, that's not right. With the law of nature and the ancient meaning, mountains, rivers and land belong to all the people. Why should the nobles have fiefs? Who gives them the power to occupy those lands? Then they don't talk about profit, but only righteousness. Is it right for them to occupy the land?"
Chapter completed!