Sima Guang walked to Xu Ping and saluted Zhao Zhen in the hall first. Zhao Zhen said yes. Sima Guang turned around and bowed to Xu Ping: "Guang is a small official, who wants to distinguish the prime minister. Your grandpa, is Guang rude?"

Xu Ping said: "It is not rude. High officials are low, and the position of the court. The position of the court is to choose the virtuous and responsibilities, and the meaning of the court is to return to the court. The intention of the court is to return to the court, which is not related to the wise and wise and wise but the position of the court is to fail. The court is not the fault of the court. It is not the fault of the court when the court wants to use my abilities at this time, but to endure the virtuous and wise. In the future, if you can surpass my abilities, your position will be above me. If the virtuous and wise are to be equal, the court will be very happy to get it. Therefore, if you have not worshipped Your Majesty and did not bow to me, it is a rude act, and the court will be in the court. Using small officials to distinguish the prime minister is to fight for the court without rude."

Sima Guang hurriedly bowed: "How good is Guang's virtue? How dare he be a virtuous prime minister? Is the husband trying to praise me but actually treat me?"

Xu Ping said: "No. Are you distinguished from our court? Are you distinguished by the court list?"

"I answered my husband because of the court list."

"As such, there must be differences in the differences in what is listed on the list. The prime minister is of equal position, and the court selects wise men and entrusted. The prime minister may not be able to be chosen by the world. The court may be in a misunderstanding. It is not the fault of the court. It is difficult for the court to clearly observe the world. The court is not a saint, so it is difficult to clearly observe the world. The officials and the people help the court to observe it. The court distinguishes the court, and the officials help the court to observe it. If you want to distinguish the documents of the list, it must be different from seeing it. The documents of the list are not carried out, and it does not matter whether it is possible. At this time, the prime minister will be distinguished from the court. At this time, it must be helpful to the court to investigate whether the prime minister is virtuous. You can, all officials can, and the people can also. The differences in what is seen must be that the prime minister is virtuous here, and he must be above the prime minister. Otherwise, why should you distinguish from the court? This has nothing to do with right or wrong, good or evil, and you are the official position."

Speaking of this, Xu Ping's expression became serious and said to Sima Guang: "You really want to identify the prime minister, but I say yes, I will give up my favor. Why? This is my public servant in the court. I am not virtuous, and I have something that I have not virtuous. I will investigate it with you to help the prime minister in the court to be in harmony with the virtuous. At this time, it is you, and I am in the affairs of the court. You ask me for your reputation and you will violate the public office of the court and lose your position. If you harm the public for personal gain, the scholars and officials should not do it again in the future!"

Sima Guang was stunned for a moment, and hurriedly bowed to apologize, turned around and saluted Zhao Zhen: "I am guilty of harming the public for personal harm, please punish him!"

Zhao Zhen is not guilty, Sima Guang asked to tell me again. Zhao Zhen said yes.

A morality is not about implementing Xu Ping's will in the regime, but about allowing the regime to form its own will, that is, having a unified ideology. Using ideology to lead politics is the expression of the regime's will. The more firm the ideology is implemented and thoroughly in politics, the stronger the independent personality of the regime will be.

This process is not about which official is smart or which official is capable, but only to ensure the integrity and unity of ideology. Only in this way can the implementation of ideology be ensured, which is the internal logic of one-party governance.

Incorporating the officials' private motive speculations into politics, and evaluating good and evil is a dereliction of duty.

The governments of the public and private worlds will not particularly emphasize the loyalty of officials. They are the essence of the regime, and their loyalty is reflected in loyalty to the regime. From the Han Dynasty to the Song Dynasty, in China's moral evaluation system for officials, virtuous, treacherous and slanderous are more important, and loyalty or not to the emperor himself will generally not particularly emphasize. The Han Dynasty's filial piety did not come from family ethics, but from the son of heaven's destiny, and the expression of the will of the regime in politics. Only when the family and officials are divided into two types, officials will be divided into retainers and guests, and officials will be required to emphasize that they are retainers rather than guests, and they will be required to be completely loyal to the emperor himself. The Spring and Autumn Period has more retainers and fewer guest officials, and the number of guest officials has increased in the Warring States Period, which is the process of civilization slowly moving from family and world to great unification. The Ming and Qing Dynasties went against this process, which was to slowly degenerate from unification to a stable state of ranks of princes, and the identities of officials have fewer guests, and gradually become slaves.

Before Emperor Wu of Han, it was the period of preparation for Han civilization, and then until the fall of Song Dynasty, it was the period of development of Han civilization. The regime was the expression of civilized independent personality, and it also had a process of development and growth and soul formation. From the Han to the Song Dynasty, the clans were dissolution, and no matter how they wanted to rebuild the clan, they could not be established. From the Ming and Qing Dynasties, the clans were growing, in preparation for the separation of the world.

Xu Ping's previous life was like many people, and he was very curious about what step the Qing Dynasty would have developed in the end without foreigners. Now he finally realized that the end was nothing more than the Zhou Dynasty with many princes, just like Europe after the demise of Rome. In the distant future, he would either completely forget the Han civilization, or awaken again, and then move towards great unification.

Due to special historical reasons, China has quickly rebuilt the unification after a disguised short-term senators like the late Qing Dynasty and the Republic of China. However, as long as the Han civilization has not been revived and the civilized personality has not been rebuilt, it will be very difficult to maintain the unification. Everything depends only on whether it is beneficial to oneself. The family is more important than the country, and the butt is more important than the head. It is all about the manifestation of thought. As long as the conditions are appropriate, the world will collapse, and first divide according to the territory, and then divide according to family, and the legitimacy of the regime is provided by blood.

After Rome was destroyed, no national subject was left. If its treasure house of civilization belonged to the people who destroyed Rome, it would be difficult for his territory to be unified. The countries formed by each nation will begin to grow civilization again and form different civilizations.

Society is formed by productivity, and the production relationship determined by productivity, that is, the unity of class opposition and unity, and the culture produced by communication between people. Whether society is prosperous or not, whether the national strength is strong or not is mainly determined by productivity. Civilization is mainly determined by human culture, denying that people have two personalities, individual and collective personality, extreme emphasis on human sociality, and the simple determinism of productivity has proven to be in line with human reality.

The growth of civilization is from thinking that everyone has the same thoughts and that people are determined by heaven, and what they show is that the legitimacy of the regime comes from the gift of heaven. To the fact that why it is different, what is the character of a human being? The legitimacy of the regime comes from the motives of good and evil of the regime. Finally, the unity of contradictions and opposition is completed, the establishment of the personality of civilization is established, and the legitimacy of the regime has gained a solid foundation. Only at this point can a country complete the unification from politics to culture and form civilization.

Shao Yong and the two Chengs of this era, including Sima Guang standing in front of Xu Ping, and many officials built the legitimacy of the Song Dynasty's regime on the good and evil of the political motivation. This process of exploring the good and evil nature, together with the development of the contradictions between the two opposing classes in the productivity, formed a dispute in the regime's governance. Together, it was a two-party system.

The development of productivity and the evolution of civilization are inconsistent with the evolution of civilization. There is a first and then, and monism is unreliable and cannot provide complete legitimacy for the regime. The stability and legitimacy of the regime must be established by combining the two, otherwise it will become a pure butt theory and it will be difficult to maintain a unified situation in culture.

This kind of understanding is because Xu Ping remembered the United States, the world's largest country in his previous life, with all kinds of strange cultural behaviors. For example, using scientific means to prove whether the same love is a disease. The sharp political opposition between racial discrimination and racial equality, and so on, actually happens around Xu Ping. He thought Americans were funny in his previous life, but now he realized that it was not ridiculous. It was taken very seriously. The independent personality of American civilization is being formed. Once formed, the United States will be glued together from a country with a federal system, complete cultural unity, and form an independent American civilization. The instability in the United States will completely disappear, get rid of the destiny of heaven, the regime gains solid legitimacy, and the two-party system becomes a one-party system.

Once civilization is destroyed, personality will slowly dissipate, and the resurrected regime will either seek legitimacy from the clan, from heaven or from God. This is true for a series of countries formed after the collapse of the Soviet Union. At this time, the role of religion in supporting the legitimacy of the regime will be fully demonstrated, and religious countries will slowly overwhelm the clan state in the competition and annex and digest it.

This process from the belief that human nature is from heaven to the division of good and evil, and then to the unity of opposites is the process of one to two and two to three recorded in the pre-Qin scriptures. After completion, it is a morality that establishes the world. Civilization does not come into being with the establishment of a regime or dies with the failure of a regime, but a process of growth and death. The dynasties before the Song Dynasty and before the country were all named after the prosperity of the land, while the dynasties after the Yuan Dynasty and later were not, and unwillingness to inherit was also a subconscious reaction of the Han civilization's dissolution.

The attractiveness of the United States in Xu Ping's previous life was not only because of his wealth, but also because he was the only great civilization growing up. This attraction, just like the attractiveness of the Chinese period when it was clearly established, was more effective than the economy. In the past life, he always said that the Han people had strong assimilation ability, but in fact it was not strong at all. When civilization moved from a growth period to an extinction period, it was actually difficult for people who entered China after the Song Dynasty to assimilation. The nation had no assimilation ability, and civilizations had the ability to assimilate.

The Song Dynasty also had a large number of problems of alien assimilation left over from the Five Dynasties. If you see the Song Dynasty clearly, it would be interesting to look at the United States again.

When foreign ideas are removed, and the world is seen from the perspective of Chinese traditional culture, you will find it very lively.

It is very serious to say that Sima Guang is in vain because Xu Ping wants to establish the world with one morality and completely establish Han civilization. This is a very serious matter and cannot tolerate any carelessness. At the critical moment when several surrounding major forces rise with the help of religious and national identity, it will be very dangerous to not achieve the cultural unity at the bottom.

It is enough to defend against foreign enemies by relying solely on the reform of the Longyou Army? If the regime cannot provide complete legitimacy, the country will still suffer a great loss when it forms a strong cohesion. Asking how to prevent the Song Dynasty from falling into Mongolia is just like asking how to prevent the collapse of the Soviet Union. It is extremely simple to say, but when deducing, it will feel that there are loopholes everywhere and it is hard to guard against.
Chapter completed!