"The lord has the theory of the four people, and my unclear views, how about the discussions of the four people?" Xun Chen thought, and said, "Now, most people who do not understand right or wrong and do not know the reason are not stupid, but are mistaken by thieves. The scholars, farmers, industry and commerce are confused, and the prophecies and divinations of the classics are chaotic, and the children of scholars do not understand the agriculture and workers, and they also say something. Ordinary people have no way to know the truth, and they do not know the reason, so they often speak lies, and do not know the so-called. I think that the four people can be added to the House of Revelations, such as the Xia and Zhou system, to be correct and to conform to their names, or let the people understand the differences and truth, scholars discuss their studies, farmers discuss their farming, and workers discuss their utensils with their tools, and discuss their markets, which may avoid fraud and poor government power."

Fei Qian heard this, and his heart jumped and he suddenly pondered.

Xia and Zhou were two very important dynasties in the ancient regime.

One is to gather the single aristocratic tribal system into the royal system, and the other is to strip the witch gods and become the real royal system.

It is said that the Xia Dynasty ended the "abdication" system praised by Confucian scholars, and then used it to criticize the cruelty and incompetence of the last king of the Xia Dynasty. However, in fact, the so-called "abdication" system is actually the "head wolf" competition in the primitive tribe. The failed head wolf may not die on the spot, but the outcome may not be as wonderful as the Confucian scholars described.

The reason why the word "Huaxia" is called Huaxia not only the superficial meaning of the word "Huaxia", but also represents the core of Hua, Xia, Huaxia, Zhuhua, and Xiaxia. This word is that during the Western Zhou Dynasty before the Spring and Autumn Period, the people of Zhou used these two words to express their orthodoxy and the sense of national unity consistent with the Xia Dynasty.

Just as the Qin and Han dynasties inevitably talked about Zhou, while the Ming and Qing dynasties talked about Han and Tang dynasties, the inheritance of royal power must be orthodox in order to be recognized by the world. If the throne obtained through relatively unremarkable means such as usurpation, invasion, and murder, most of them will be despised by the world and will be difficult to stabilize the rule.

As the first dynasty recorded in Chinese history, the formation and development of its political system had a profound impact on later generations. The political structure of the Xia Dynasty not only included the hereditary system, bureaucratic system and legal system, but also reflected in the balance between royal power and aristocratic power. In this context, the political system of the Xia Dynasty can indeed be seen as the prototype of an early parliamentary system, mainly reflected in the mutual constraints and balance between royal power and aristocratic power.

Qi, the founder of the Xia Dynasty, broke the traditional abdication system and established the hereditary system, which marked the beginning of the inheritance of the royal power within the family. This system ensured the stability and continuity of the regime to a certain extent and provided an important reference for later dynasties. The Xia Dynasty established a relatively complete bureaucratic system, with officials at all levels clear division of labor and clear responsibilities. This not only strengthened centralization, but also improved the efficiency of state management. The existence of the bureaucratic system enabled the Xia Dynasty to effectively manage state affairs and maintain social stability. In later dynasties, the system of division of labor of officials can still be seen, and it can be said that there is a shadow of the Xia Dynasty.

An important feature of the Xia Dynasty political system was the balance between royal power and aristocratic power. Although royal power was the highest power, the nobles inherited their privileged status through the hereditary system and participated in the decision-making of state affairs, forming an effective constraint on royal power.

This restriction later evolved into a struggle between imperial power and ministerial power, and then into a power struggle between imperial power and the cabinet...

Overall, the progress of human society is the refinement of social division of labor and is determined by the depth of integration of the overall social resources. It is a process from extensive to fine.

Some people say that the essence of China's rule is "meeting meetings"...

When Fei Qian was in his later generations, he once hated the meeting, but later he found that what he hated was not the meeting itself, but the meeting that held empty meetings, fake meetings, and did not involve any practical matters. If you want to gather the efforts of everyone and solve practical problems, you will definitely be indispensable. And is this kind of "conference" a "conference" to a certain extent, also a "policy discussion" or "conference"?

So what Xun Chen said seems to be the development direction of a political system?

Fei Qian had decided to think about it and said, "If you say something, you may try it. After you restore the land of Hedong, you can set up a branch of the Anyi branch in Anyi to test the system."

Although Fei Qian did not say it clearly, it almost clearly stated that Xun Chen was about to end his long-term history of serving as the general manager in Pingyang, and he could officially become a landlord. Otherwise, how could the so-called "trial production" be said?

Xun Chen couldn't help but bow to the ground, touching the ground with his head, "I should live up to the lord's entrusted!"
Chapter completed!