Xu Ping nodded silently, Yes, after fighting so many battles and making such contributions, he should make a good job and become a good person. The military system must be changed, and the change of the military system involves the livelihood of the original imperial guards in the future. If you really dare not consider where these people are going, and if you don’t arrange a way out for them, and if you make drastic changes, there will inevitably be chaos. It is better to lose money than to block, and to pay attention to methods and do things in a reckless manner. Doing good things will turn into bad things.

What does the government do? The textbooks of the previous life said that the regime is a tool for maintaining class rule and a violent institution. This is not entirely said. In addition to maintaining class rule, the regime also reconciles class contradictions. Of course, in other words, reconciling class contradictions is to better maintain class rule, and how to understand it. But no matter what, the regime must play these two roles. On the one hand, maintain the ruling order and ensure that the ruling class exploits the ruling class, and at the same time suppresses the ruling class, so that the exploitation is limited to the same level, so as not to cause the world to be disorganized. Both sides of the body cannot be neglected.

Of course, the regime represents the ruling class, otherwise where did it come from? It represents the ruling class, and this regime is naturally overthrown. Doesn’t it mean whether the landlord’s interests are good? For thousands of years, there have been practices of peasant uprisings and deductions by theorists, and the problem has not been solved in the end. Then we can only maintain this structure. Don’t think that the ancients did not consider this problem, eliminated the exploitation system that relied on land, and divided the land equally so that the plunderers can have their own land, and never stopped thinking about the fact that they had Li Jue and Zhang under Xu Ping’s disciples.

Zai has always insisted. It is just the reality of history, and it is just to tell people that this is not enough. Land reform in previous lives is not just about equally dividing the land system. The measures related to the land system have been almost completely practiced in China's thousands of years of history. What really makes land reform successful is supporting measures that are not related to land, accompanied by industrialization. Without industrialization, land reform cannot become a revolution. Some people in Xu Ping naively thought that land reform was the dragon-slaying technique of feudal society, but they did not know that human society did not have dragon-slaying technique at all.

The Song people often said that those who rule the world with the emperor were nothing more than one or two ministers. When they sat in this position, they had to have this awareness and know what they were doing. The direction of reconciling class contradictions in multiple directions is good people. This is the cultural tradition that the Chinese have always adhered to. In other words, the preference for maintaining ruling order is the Legalist, the preference for reconciling class contradictions is Confucianism.

Chinese culture was relatively precocious, and the pre-Qin philosophers discussed almost every direction. The essence of the Legalists was not the legal system. In fact, the core at that time was to respect one person and the world was uniform. To govern the country and society, it was necessary to punish and rule the country and society with strict punishment and strict laws, and there was no need to reconcile. The essence of Confucianism was not to rule man, but to restrict the rulers, and to class harmony. The pre-Qin philosophers talked about the unification of the world, which was Confucian and Legal schools, while Taoism and Mohism talked about division and rule. The Qin Dynasty completed the political unity of the Central Plains, the Han Dynasty completed the cultural unity, and the feudal system gradually withdrew from the historical stage. The two political aspects of the later generations were the two schools of Legal and Confucianism. The two sides of the regime determined that these two ideas would inevitably coexist, and Confucianism was inevitable.

In history, both Confucian and Legal schools were both concerned about rules and regulations, and they were truly obsessed with the rule of law to govern society. The first was Qin, which used the Legal system, and the other two were Han and Song, where Confucianism prevailed. The legal system was not legal, and it was not the fundamental difference between Legalism and Confucianism. The fundamental was that Legalism emphasized maintaining the ruling order, while Confucianism talked about class harmony. As for the good and evil of human nature, the three pillars and five constants, benevolence, righteousness and morality, they are all details that extend from this fundamental purpose.

When you believe that the country has no classes, no exploitation, and no need for reconciliation, you will praise the Legalists and "Please scold Qin Shihuang less". You believe that human nature has no good or evil, and that people are no different from others. The difference is that education is not in place, and stubbornly cannot be educated is hostile elements. There are more and more hostile elements, and the high pressure of the Legalists appears. When you think that the world is uniform and not so important, conflicts will be in place, and everything will be harmonious.

Xu Ping was a man in his two lives, but he had not seen a stable society that did not need reconciliation at all. He didn’t know what it was and how to do it. When he came to rule, reconciliation was essential, and Confucianism could not be lost. The order should be stable, centralized power was essential, and the Legalist skeleton could not be lost. A little bit towards reconciliation of class contradictions, the means of governance were mainly to suppress the exploiting class, which was mainly to Confucianism.

As long as it is a class society, the regime has two sides. On the one hand, it is to maintain the ruling order and on the other hand, it is to reconcile class contradictions.

Most people in the regime come from the ruling class. As long as they enter this system, they are not before or in the future. But this does not mean that the regime is the ruling class itself. In addition to their own interests, people also have responsibilities due to their identity. Things must be divided into two, otherwise they cannot see clearly. This is the case with the regime and the same is true for people. Everything is about whoever has the interests of them. Those who do not follow their own interests are fools who have been fooled. Such people are speculators who are mixed into the ruling class's ranks. Even if they succeed for a while, they will eventually be overturned by the torrent of history.

It is false to say everything, only one's own interests are true. This is the truth of heaven and earth. It is that some speculators who are mixed into the regime are not satisfied with being part of the ruling class, but have to transcend from the ruling class and collect fees and interest from the ruling class. This will naturally form an interest group that transcends the class, which will aggravate exploitation. This aggravated exploitation will eventually be transmitted, making the lower class more oppressed. Wherever there is oppression, there will be resistance. The aggravated exploitation will inevitably cause turmoil. If interest groups want to increase their strength, they must attract more people to enter, thereby aggravating exploitation again. Such a vicious cycle will eventually cause huge waves and tear everything to pieces.

Chinese civilization is the only civilization that has been passed down continuously, not only because it can get up every time it falls, but also because it has been passed down in an orderly manner. From primitive society to feudal society in the world, to class society, the development context has always been very clear from the pre-Qin philosophers. Chinese literati are very clear about how society develops, how it gathers from families to tribes, how it gathers from tribes into states, how it gathers from states into countries, and how it becomes the world from countries to countries. Their argument is based on such a development, and this context was not reinvented and introduced to China after the European Renaissance.

Who are the scholars and officials who rule the world together with scholars and officials? To be precise, scholars and officials are part of scholars, who are elected and ruled by the regime. The practice of the Song Dynasty was to select the ruling system and cut off the interests of the elected people with the real society. They are not allowed to buy property under their rule, nor are they related to the people under their rule until they are not allowed to do business. Those who have huge industries at home and exploit loopholes in the capital will one day be criticized by future generations. The loophole that can buy property in the capital will sooner or later be blocked. The more Xu Ping reforms, the closer the day will come.

Reform is also a revolution. A true revolutionary must have the courage and awareness to revolutionize one's own business.

The reason why people are separated from low-level interests and become respected is that they have the courage to take on their own responsibilities, not to sit in this position for the sake of some benefits. People have families and responsibilities at the same time. Only by taking good care of both aspects can the regime last for a long time. If they only think about benefits but not responsibilities, or just talk about responsibilities but not individuals, they cannot last forever.

Why did Zhao Zhen choose Xu Ping as prime minister? He is counting on him to preside over the reform of the government. To be a reformer, one must have the awareness of reform and know what he wants to do, what he will get, and what he will lose. Only when one understands can one do things well.

In Xu Ping's previous life, political courses told you that superstructures include political structures and ideology. But history courses only talk about political structures, not ideology. Anyone involving ideology is a hypocrisy of the ruling class. Of course, the ancients had ideology, and it was indeed not advisable to talk about these in popular education, otherwise it would cause confusion in ideological propaganda. But if you think that what you learned in popular education can be taught in ancient times, it would be a big mistake. Just relying on that knowledge, not to be prime minister, any bachelor's current or a bachelor's future can slap you into a pig's head in the debate. Not to mention reform, it will take not many days to be impeached and ousted from power.

In the past, Xu Ping made the system changes in the Sansi, as long as the pros and cons are explained clearly and the prime ministers are convinced, the prime ministers will naturally incorporate those institutional measures into the ruling system. Now that they are prime ministers themselves and check them themselves, each system change must be linked to ideology and conform to ideology, otherwise it will cause countless quarrels.

When studying history in the past life and talking about historical reforms, they will list a reformist and a conservative. If the reform is successful, it means that the reform is the general trend and is unstoppable. If the reform fails, it means that the reactionary force is too strong and stifles the reform. Reformers are always good, while conservatives are reactionaries, and they are bad.

Is this true? Xu Ping himself became this reformer, but he dared not think so. Treating opponents as reactionaries and using fierce means to eliminate them can only intensify conflicts and form party struggles. In the end, not only will the reform fail, but it may also cause national turmoil, an uncontrollable situation, and a disaster for future generations.

To be precise, the revolutionaries and conservatives in the reform are both right and wrong. They all have the right side, because they are not comprehensive, and they also have the wrong side. The worst case is fierce opposition, and in order to vilify the other party, they throw away the right side. After a few rounds and turns, all the good ones are gone, all the bad ones are preserved, and everyone will perish together.

Only by fully understanding one's own limitations, constantly reconciling with opponents, and finding the most suitable path can reform be successful. Everything is said that either the east wind overwhelms the west wind or the west wind overwhelms the east wind. Reformers and opponents are irreconcilable struggles and do not help solve things. Reform hosts should be in a high position and take overall charge.

The reform of Wang Anshi in history was a painful lesson. The turmoil was not far away from this era. The conservative protagonist Sima Guang had already taken office, and the reformist protagonist Wang Anshi was among the undergraduate students. It was because his father died and mourned. Because Wang Anshi was particularly outstanding, several ministers mentioned it to Xu Ping.

When talking about Wang Anshi's reform, one is to regard one side as a gentleman and the other as a villain, which is a dispute between gentlemen and villain. The other is to divide the two factions by class. The conservatives represent the class of big bureaucratic and big landlords, while the reformists represent the poor and small landlords.

The dispute between gentlemen and villains is naturally not worth refuting. It is also unreasonable to classify the landlord class. No matter whether it is big or small, the landlords are all exploiting classes. There is only the landlord class, the small self-cultivated farmers who farm and themselves and the exploited and oppressed hired farmers. There is no class contradiction within the same class. In fact, historical situation is that many fathers and sons belong to the old and new parties, and many of the opposing people in the old and new parties come from the same family, and many of them are related to relatives.

Xu Ping was in the lower class of society in his previous life. He met many small factories and owners. He never felt that the small factory owners were more gentle and considerate to hire workers. He thought that the small landlords would be biased towards farmers, but he was really thinking too much.

The old and new parties remained undying, and the intensity of the struggle became a strange scene in history, largely involving ideological disputes. This struggle could not be reconciled and accompanied the Song Dynasty for more than 200 years, and ultimately did not gain a new life under external pressure.

Ideology is not just class struggle. As the superstructure of society, as long as there is a regime, there is an ideology. Every administrative measure of a regime must be influenced by ideology. If you want to be convenient and do it casually, it will eventually be backfired.

Why is the prime minister so important? He is expected of the world and affects the rise and fall of the entire country? Because this position not only involves specific governance, but also requires presidency of ideology. It is also called assisting the king with the great way.

If you just keep your achievements, you don’t need to do this. But if you want to reform, you must first clarify your ideology.

Zhao Zhen wanted to reform and let Xu Ping be the prime minister. Xu Ping did it without much refusal.

Today I came to Xu Ping and talked about a few specific political affairs. Zhao Zhen wanted to ask Xu Ping what his Tao was. If he recognized it, the reform will begin quickly. The more he believed Xu Ping's Tao, the stronger his support, the stronger his support would make him believe and doubtful, and the reform would be hesitant.

Xu Ping received the edict of the prime minister. Everyone in the world knew that they would implement a new policy, and the young and strong civil officials who supported him were watching it with gaze. After taking on this scene, Xu Ping clearly knew what he wanted to do and how he did it. The prime minister assisted the king with the great way, and Xu Ping clearly knew what his way was and how to implement it.

The mutual trust between the king and the minister does not depend on personal feelings, but on personal feelings, is called a slander. The ministers who are truly believed by the king are actually not happy when they come into contact with each other, such as the Zhenzong Yu Kou Zhun. Xu Ping and Zhao Zhen have such a personal relationship.
Chapter completed!