Xin Qiji felt that the answers he got in the guidance department were not perfect enough.

It is a formed systematic idea that can guide the next action, but it cannot relieve his doubts.

He was eager to know where the root of this idea came from and why it was born.

Because he saw Xin Qiji's ideological confusion, Su Yonglin sorted out the information he used to teach his family and the workers in the workshop and handed it to Xin Qiji.

"Look at these. Like you, I grew up reading the classics of saints, but now I have to take a completely different path. These are the root causes of my change of ideas. I hope that after reading them, you can find the answer to your confusion."

Xin Qiji looked at the thick stack of paper, reached out to take it, and nodded.

“I will read it all.”

"Well, everything about me is in it."

Su Yonglin patted Xin Qiji on the shoulder.

Xin Qiji nodded, returned to his residence, spread out the thick stack of paper, and began to read it carefully one by one.

He was soon surprised to find that this was not a long-term discussion, but some personal experiences of Su Yonglin.

He recorded the places, people, and events he had seen since childhood. It was similar to the state of the people's affairs, and this thick stack of paper was almost all of these contents.

Xin Qiji was a little confused at first. What did this have to do with how his incompatible thoughts were formed?

But after looking at a piece of paper patiently, Xin Qiji suddenly understood.

This is Su Yonglin's mental journey along the way. It is almost like the autobiography he wrote for himself, writing about others and himself.

As a senior official with a wealthy life and a wealthy family, what is the reason for his role as a rebellious rebel? What kind of ideological changes he tried his best, all of them are here.

The first piece of paper looks quite old at the moment. It records the story of Su Yonglin following her father to sell private salt when she was nine years old. She saw many people in Songyang County who couldn't eat.

At that time, Su Yonglin had pity for them and wanted to give them all the money they had and let them fill their stomachs, but his father stopped him.

His father told him, you can save them for a while and give them a full meal or two, but what afterwards?

Can you care about their whole life?

You may be able to control this group of people, but there are thousands of people who cannot eat. Although we make a lot of money on private salt, we cannot afford to support thousands of people.

Therefore, his father asked him to put away his kindness and give favors to those who can be used, and not pay too much attention to those who cannot be used, because they will die sooner or later.

The most meaningful thing is to invest limited resources in the most useful people, to allow the people who are most useful to themselves to survive, to collect their loyalty and gain their effectiveness.

Don't pay extra attention to those mud legs that look useless at first sight.

Su Yonglin was very dissatisfied with his father's view, and he believed that such a view was problematic.

They are all humans, why should we treat them differently?

And compared to the question of who to save, he cared more about why these people couldn't eat.

After thinking about this question, he asked his father in this way.

His father was stunned for a moment, and it was a long time later that it was said that it was caused by natural disasters and man-made disasters, but man-made disasters were obviously the most important ones.

The landlords and officials joined forces to take advantage of the natural disasters and use various means to rob farmers of their land, make landed farmers lose their land, displace their homes, and end up becoming refugees.

The landlords and officials became more and more prosperous, while the landless farmers became more and more miserable. It would be fine to find a job in the city, but what they couldn't find was the end of this.

Su Yonglin asked again why those people plundered the farmers' land?

Why?

The father replied that because those people are powerful and extremely greedy, although they already have a lot, they desire to gain more and their desires are unsatisfactory. Even if all the land in the world is occupied by them, they will not be satisfied.

Su Yonglin asked again if no one was in charge of them and let them do whatever they wanted?

My father said that there were people who had been in charge of the past dynasties, but our Song Dynasty did not have it.

He finally made a summary, thinking that the reason why people who cannot eat cannot eat is that natural disasters only account for a part of the causes, and are not the most important, and the causes of man-made disasters are the most important.

Therefore, the most important thing to make people who cannot eat is to solve the problem of man-made disasters, and those with power cannot plunder the land unscrupulously.

At the same time, Su Yonglin thought that there were policies to curb land annexes and protect farmers in previous dynasties, but there were no similar policies since the Song Dynasty. What is the reason?

He felt confused and wanted to find the answer.

This piece of paper is written here.

After reading it, Xin Qiji was surprised.

I felt that Su Yonglin began to think about this issue when he was only nine years old, and thought about the issue of man-made disasters as the main and natural disasters as the auxiliary, and thought about land annexation.

Too smart.

When he was nine years old, he was still studying Confucian classics under the guidance of his grandfather.

Xin Qiji became very interested in Su Yonglin's ideological journey, so he began to continue reading.

Looking down, you can see Su Yonglin's past experiences with his father or grandfather, mostly the blood and tears of the people. Just from the text description, you can feel the miserable and the increasingly intense anger in his heart.

However, this anger did not affect his thinking, and he still maintained a normal mindset to think.

He continued to explore himself and finally found that the Song Dynasty's policy of suppressing land annexation was due to its deep-seated reasons.

The essence of suppressing land annexation in previous dynasties was the tax laws and conscription for self-cultivated farmers' household registration. The tax and military sources all came from the huge self-cultivated farmers' household registration units. They needed to ensure the tax revenue and the amount of troops by controlling land annexation.

However, this situation has completely changed with the development of productivity, population growth and social unrest since the Middle Tang Dynasty.

The collapse of the equal-field system and the military system and the emergence of the two tax laws set the forefront for the Song Dynasty to prevent land annexation.

By the Song Dynasty, the two necessary actions of maintaining the regime, collecting taxes and recruiting soldiers, no longer require the government to maintain a huge and stable self-cultivated farmer class.

Taxation is no longer used as the collection unit for land Dingnan, but instead uses land mu and assets as the main tax collection standards. No matter who controls the land, as long as the land is still within the territory of the Song Dynasty, taxes can be collected.

The conscription system has been changed from the service system to the recruitment system. It does not require the recruitment of self-cultivated farmers to rely on their own farmers to recruit soldiers, but instead pays money to the society.

The rulers of the early Song Dynasty also eliminated the hidden danger of local tyrants from the institutional level, making the landlords no longer gravediggers from the same dynasty, at least not on the surface.

A considerable part of the population who lost land due to land annexation was absorbed into the industrial and commercial population due to the development of urban industry and commerce and maritime trade, forming a citizen class.

They earn income by working and selling labor and intelligence, rather than farming the fields. They have no means of production and are proletarians. Life and death are not directly related to land and the country's economic environment.

Since the Song Dynasty, the curfew has been lifted, breaking the boundaries of the market, allowing the commodity economy to flourish and develop greatly, and absorbing a large number of landless people.

The uncertainty of population mobility and property has changed dramatically for the first time since its history.

Times have changed.

The prosperous economy indeed eased social conflicts on a considerable level, which made it impossible for peasant uprisings in the Song Dynasty to become bigger and threaten the regime of the Zhao Song royal family.

Of course, this was only a relief and not a substantial relief, but this was not enough to lead to the demise of Song.

The invasion of the Jurchens caused the fall of the Northern Song Dynasty to be more of an accidental event, not caused by land annexation.

But even without the invasion of the Jurchens, the Zhao Song Dynasty would have eventually collapsed due to the increasingly intense social contradictions in the future.

But no one knows how long this collapse will last.

It may be three hundred years, four hundred years, or even five hundred years.

As long as industry and commerce continue to develop, cities prosper enough, science and technology continue to advance, and the citizens continue to grow, the Song Empire will not even collapse due to land annexation, but will collapse due to other economic factors.

Or it may not collapse, but rely on some other means to usher in a brand new Song Empire, undergo internal changes, and obtain longer life.

However, during this process, the people who suffer and die continuously will become burial objects of this unprecedented social process.

Their suffering, their tragedy, their crying will not be remembered by anyone, nor will it be passed down in later generations.

The Zhao Song regime would never do anything to improve their lives, because the quality of their lives would not affect the ruling intensity of the Zhao Song regime.

At least not until social contradictions are fully aroused.

How cruel is this?

So far, Xin Qiji read about one-quarter of Su Yonglin's manuscripts, and until here, based on the recorded years and months, this is the conclusion that Su Yonglin came to when he was sixteen years old.

Xin Qiji was completely shocked.

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PS: I feel that Japan still exists in the two-dimensional world, and it is more beneficial to humans.
Chapter completed!