When talking about Chinese history, why not talk about ideology? Because Xu Ping's ideology in his previous life, whether it is capitalism or socialism, is based on European history, and at most it is mixed with the history of Africa and America. If such ideology is moved to China, those parts about the historical process will collapse.

The regime has both internal suppression and internal reconciliation. China has too long history and too many dynasties. Some dynasties tend to suppress internally, while others tend to reconcile internally. Only one aspect of the regime is emphasized, such as defining the regime as a tool for internal suppression by the ruling class, or a tool for internal reconciliation by internally upholding fairness and justice. There are counterexamples in Chinese history.

Xu Ping's ideology in his previous life was born when Europe was the first to complete the industrial revolution and swept the world. He believed that history had ended and the end was either the future of Europe or the present of Europe. If he did not think that history was about to end and was still in the process of history, then he would inevitably have another face.

Since there is no such historical process in this world, of course, there will be no such ideology, and it will be laughed at when you take it over. Ideology is the theoretical foundation of the regime, and the political structure must be released from now on.

Xu Ping pointed to the circle of "renting" on the blackboard and said, "Your Majesty said that renting is unnecessary, but it is indeed unnecessary. However, if there is no rent, digging ditches in the countryside, building bridges and roads, promoting education, and even plowing oxen and plowshares will be handled by the court. All the dynasties have had equal land and land, and they ended up in vain, which means that the court really can't take care of everything. Governing the country and managing government, taxes and service are actually the simplest thing, setting up officials, collecting service, and collecting service. The grievances are all about the remaining things."

As he said that, Xu Ping drew three circles on the side, writing about his own things, the use of farming, and the use of farming and entertainment. He said: "A family who work hard to farm in the countryside and use the fields to do these three things. The food, clothing and expenses of a family, the seeds, fertilizers, oxen, plowshares, etc. needed to plow the fields next season, as well as raising children, the good entertainment, and going to school to study. The reason why rent and interest are indispensable is that the court wants to take charge of the last two things, but the court does not want to take charge of the last two things. The more the court handles, the less the rent and interest can be compressed. The less the handling, the more the rent and interest will be."

Zhao Zhen frowned and after a while, he said: "The world is established, and the court can do it. Building bridges and roads is difficult to entrust all the court. As for piano, chess, calligraphy and painting, and obedient watching opera, it can only rely on the people. However, is this related to renting and interest?"

"The court cannot take care of it. If the man wants to enjoy this pleasure, he wants to turn the barren fields into fertile soil, and to turn the remote lands into a convenient place in the countryside. If he wants to teach, read and raise future generations, he can only spend money. Since there are surplus things in the fields, the money spent can only come from the surplus things. In this way, if the world is peaceful, the court cannot take away the surplus things. A man in the world cultivates the same land and produces different outputs. With the same acres of land, the fertile soil will produce more. It is not only different to use cattle but not cattle. In this way, there will be unevenness in just a few years.

When a flood or a family member is seriously ill and difficult to cure, there is a time when they need money urgently. The farmer has nothing to do, only land, which can cure the sores in front of him, and cut off the flesh in his heart. Some people sell land, some people buy land, and if they buy too much, they can't farm, so they let others farm and collect rent. The so-called merger is just like this. When the merger spreads all over the world, the servants farm and soil, they will not even have to sell the land, and they can only borrow money. Although the names of rent and interest are different, they are all the same thing, and the forces use this means to take advantage of the poor people's things."

Seeing Zhao Zhen still frowned, Xu Ping said again: "The same thing, if you want to know a thing, you must divide it into two. Rent and interest are means by which forces plunder the poor, but fundamentally, when this thing is born, it still comes from the excess. The court cannot take all the extra things and take care of everything for the people under his rule. The rent and interest must be released and cannot be eradicated. Even if it is forcibly sacked for a while, the change of appearance will eventually be released. This is inevitable thing, the court can only compromise. Your Majesty, to make poor families less exploited by the powers leasing and interest, one way is to do more for the people. The more the court focuses on civil affairs, the less the rent and interest is, which is one of the ends of the court's governance."

Private ownership is in it, and exploitation is in it, and it cannot be completely eradicated. On this basis, the European tradition particularly emphasizes the issue of private property, and talks about public ownership and private ownership. However, in China, since the original commune system, to the world, and then to the world, is the world of the world, the ideological context is clear. Whether it is feudalism or the unification of the world, it is based on the same family of the people in the world. In most dynasties, public ownership and private ownership coexist, and the boundaries are not clear. The contradiction between private ownership and public ownership is not fundamental. Therefore, in China, whether one is one of one’s own people is more important than what kind of ownership is.

In agricultural society, exploitation is mainly manifested as land rent and lending. Especially in China, lending is an exploitation method that is no less than or even more than land rent collection. Looking at the degree of exploitation in ancient society, we must not only look at land rent and tax services. We must combine borrowing to see the true face. It is the most unreliable to talk about which dynasty oppressed the bottom class, and how much tax the imperial court collected, plus the proportion of land rent to the harvest is about a slight difference, and borrowing can only recognize its true face.

Perhaps this is not the case in Europe. In Xu Ping's textbook in his previous life, the exploitation of agricultural society was the most talked about land rent. From absolute land rent, different land rent, all kinds of land rent, everything was developed from various land rent exploitation.

However, in China, land rent in most dynasties is not the only or even the main means of exploitation. One of the cores of reform must involve social lending. Only from this perspective can we understand the significance of Qingmiao Loan to this era and why it was proposed. Qingmiao Loan is to take part of agricultural production from the hands of the exploiting class, and at the same time reduce the burden on farmers who cultivate fields. In essence, it is part of rent reduction and interest rate reduction. It is only due to the limitations of productivity and means that the final result is that the government has obtained this part of the benefits of the lending, but has not reduced the burden on farmers. The basis of the old party’s opposition to Qingmiao Loan is that it did not achieve the purpose of reducing the burden on farmers. The foundation of the new party’s insistence is that the government has obtained this part of the benefits from the hands of the exploiting class. Neither reformers nor opponents are right or wrong.

Lending or lending should not become a means of exploitation, but it should be an interest-free loan. In the spring, I will lend you a dou of grain, and in the autumn, I will repay you a dou of grain, express my gratitude more, and I will be a rogue. When I incorporate the currency economy, there will be price fluctuations, and when you use currency completely, there will be inflation and tightening. But fundamentally, I should borrow a lot of value and pay you back a lot of value. The extra interest is a kind of exploitation. With the development of society, lending becomes a bank and a financial industry, which has the most fundamental positive significance of solving urgent problems, and is still a means of exploitation.

Based on China's reality, we can see why Wang Anshi's reform measures can clearly see why he did that. From the ideological observation from Europe, it is inevitable that it is impossible to understand. It must be realized that the essence of reform is to reconcile the exploiting class and the exploited class under his rule, and to use various means to force the exploiting class to give in and reduce the degree of exploitation of the bottom class. This is the fundamental reason. As for changing ownership, it is just an appearance. Letting the bourgeoisie come to power to develop capitalism is actually completely impossible in China. The Chinese regime will not allow it to completely degenerate into a tool for class oppression.

How to understand exploitation, how to view exploitation, and how to deal with it is the core issue of ideology. Communism believes that exploitation can be completely eliminated, capitalism believes that the existence of exploitation is natural, and China's pragmatic tradition believes that exploitation is unreasonable and should not exist, but it must be allowed to exist, so that various forms of restrictions must be imposed. Reforming the government of the court with reconciliation and restriction is the direction that most people recognize in this dynasty.

Only by realizing this core issue can Xu Ping's reform have a direction. Only when the direction is right can there be a means of reasonableness, the implementation process will be smooth and unsuccessful, and the comparison between benefits and harms.

"I can only compromise and make sure I am complacent," Zhao Zhen rubbed his forehead and asked Xu Ping, "Is there no way to do both?"

"The world is born, and people live by the crowd. There is no need to get anything left, and there is no need to get something for nothing. At that time, they can farm and eat and take it for themselves, because the things they get are scarce and are only enough to survive. Perhaps one day, the things in the world will be abundant, and they will be inexhaustible and use them all. People do not need to take things from others and everything is enough, so they do not need to compromise. In this world, they will be saints."

Speaking of this, Xu Ping smiled bitterly and said to Zhao Zhen: "It's just that day, Your Majesty can't see it, so I naturally cannot see it. I don't know what year or month it will be. At this moment, I can only compromise. Your Majesty is not a saint, nor is it wise. I am not a monarch and minister. I don't want to do things like sages, but I just have the heart but not enough strength. What can I do? Life is difficult to find everything. The most painful thing is that I have the heart but not enough strength. I am the heart but not enough strength. I know the difficulties. Mencius said, even if I have thousands of people, I am going, I am going to do it, and I am going to do it."

"A gentleman is like the North Chen, and scholars can only move in the scenery and stop the scenery. If a gentleman is in the court, there is no perfect gentleman. The rule of sages is still like that of sages and sages, and they can only move in the scenery and stop the scenery. But they have the hearts of sages and sages, and they have the actions of sages and sages, but they have no sages." Zhao Zhen nodded and finally accepted this logic. "Governing the country, governing the sages and sages, and the prime minister will tell you."
Chapter completed!