The sun rose, and the first beam of sunlight shone into the hall shone on Xu Ping's face.

Xu Ping narrowed his eyes and shone for a while in the sunlight, as if he had seen the light of the world. He felt something. He turned his head slightly to look at Zhao Zhen sitting in the hall, looking at him. When he met his eyes, Zhao Zhen smiled and nodded.

Suddenly, Xu Ping remembered the moment when he was a Jinshi, and he couldn't remember whether Zhao Zhen had the same expression or movement at that time. Xu Ping secretly gave Zhao Zhen a smile, which was their tacit understanding.

Xu Ping came to this world, working hard, diligently, and made achievements. He and Zhao Zhen actually did not have much private relationship. When they were young, they sometimes gathered together. When they grew up, they each had their own lives.

The relationship between Zhao Zhen and Xu Ping is that the relationship between gentlemen is as light as water, and many things are just tacitly understood. Before awakening one's sense of civilization and truly caring about the world, when you encounter this critical moment when you are in charge of governance, the sun shines over and reproduces the scene of the day's singing title, and you will definitely breathe a sigh of relief in your heart. Such a thing may make Zhao Zhen trust himself more.

When civilization awakens in Xu Ping's heart and has the world in mind, this is a little joke between Xu Ping and Zhao Zhen. I met everyone and said that today I heard the magpies shouting when I went out, and you heard them. It's really interesting. Now Xu Ping and Zhao Zhen only have different status and status. After taking off this public uniform, everyone is still a vulgar person. They should drink together and eat meat together. Without this interest, everyone went home to live their own lives. They made mistakes in public uniforms, and whoever made mistakes will deal with them. They made mistakes, Zhao Zhen demoted his official position, Zhao Zhen made mistakes, and exiled Zhao Zhen to reflect on himself.

The five generations of emperors changed their normal life, and it was common for killing the emperor's family to be killed in a disagreement. The emperor figured it out and would rather stay alone to reflect than be killed in the whole family. This consciousness arose in the emperor with the highest status first. So they would rather replace the governor of the regime from a group of generals holding swords to such a group of literati and officials. This is the natural reaction of the ruler. If the emperor cannot be shaken off, he will be safer first.

This is how the public world comes from the inheritance of ancestor civilization. How should we put our position in the regime?

Political affairs are the right way. Once you are in a right position, your governance will naturally be smooth.

Confucianism is called learning, not family, because it is just a record of past civilizations. The scriptures added later are all when the world is not successful. Governors find solutions from the rise and fall of past civilizations, learn their methods little by little, and slowly cultivate the virtues of the world. Confucianism is in officials but not in the people, which means this. It is either an official or a Confucian, but a Confucianism comes to learn, which is a Confucianism. A title like Confucian scholar refers to those who are preparing to enter this team.

How to learn the governance of our ancestors? Where to start? The way of university is to speak in a world of bright virtue and civilized virtue, so simple and clear, without any modification, without any praise or criticism or love and hate. Without bright virtue, there is no mind to the world, and there is still confusion, and we need to solve doubts. The process of reading classics is not to learn the theory of governance from the inside, there is nothing, but to be clear about virtue.

When you finally have no confusion and realize spiritually that the people around you are not different from you, and that no choice they make is right or wrong. There is no difference between virtue and bad, and cleverness and stupidity, there is no spiritual difference between people. This is Ming virtue. Ming virtue will naturally enter the spiritual civilization world left by our ancestors.

When you come to the world of spiritual civilization, you will naturally see the civilization left by your ancestors from the classics and the rise and fall of the world. Being in the world refers to the liberation of your thoughts from the individual and finding someone with the same spiritual civilization as you. In this case, everyone is like your ancestors, and there is no difference between superiority and inferiority, and there is no dispute in your thoughts.

When you have virtue, the rise and fall of civilization recorded in classics can be seen at a glance. You will no longer discuss what the recorded sentence means or what the sentence means. Asking others is to solve doubts, and others are explaining to you on behalf of your ancestors. Spiritually, he is not higher than you, because what you know is the only civilization memory left by the ancestors in their souls, no more than you, nor less than you.

There are orders of hearing and profession, and specialization in art. It is just a word of emotion that I will never be better than others in my life. After learning it through, I found that there is no difference in the spiritual field in people. Instead, there are things you understand and I don’t understand in art. People who are virtuous and moral will not discriminate against all craftsmen and farmers, but will respect them. They have knowledge that they cannot understand, but they do not understand them. They just don’t work hard on it and they are not able to understand.

Mingde saw the origin of his ancestors' civilization.

The division of heaven and earth, life does not mean that people are born from heaven and earth, but that the ancestors realized that they were human beings and gathered together to gather civilization. The starting point was the heaven and earth. Those classics were myths and stories that were demonstrated in front of them.

At the beginning of civilization, ancestors gathered together and decided to form a big family. They were the father on their heads, the heavens on their heads, the mother on their feet, and the earth on their feet. This group of people is the sons of heaven and earth. Each family belongs to everyone and everyone takes care of the small family.

The politics of the civilization of heaven and earth revolves around how to maintain this family, and governing the government is to support everyone.

The original intention of politics is to rulers. They must find the key nodes in the development of each civilization. At that time, what is the most important principle for allowing civilization to maintain a big family. All systems and governance can change, and these key principles will not be changed at the critical moment of life and death.

There are two parts of a human soul, one belongs to oneself, and the part comes from the inheritance of civilization. The inheritance of civilization is the seed of the soul, and various temperaments and attitudes are formed in this inheritance.

People transcend their acquired nature attached to the seeds of the soul, and spiritually enter the civilized world left by their ancestors. The spiritual world is formed by the heaven that refers to the father as the heaven and the earth that refers to the earth as the mother when civilization was formed. Later, people in this civilization have been dealing with internal affairs under this principle, and have formed their own inheritance memories for a long time.

Civilization is endless, and this spiritual world that maintains the unbreakable family will be immortal. Politics have been going on in this world, which is a place different from the real world. In religious civilization, this is the temple of religion. In the heaven and earth civilization, the ancestors of this group of people only believe in their own people. If they want gods, they will be gods themselves, and if they want ghosts themselves, they will be ghosts themselves, and everything is decided by themselves.

Once you enter this civilized world of spiritual world, you will learn the language of civilization. Because those who enter this world are completely selfless and awaken the memory of civilization. The classics carry private records and the emotions in the language of civilization are all removed from this world. The speeches in the civilized world are simple and direct, without praise or criticism of good and evil, and you can understand them at once. This is called unconfusion.

Xu Ping came to this world and read the books of sages with his nose. Because a great man in his previous life said that if we were unable to rule or encountered difficulties, we should invite Confucius back, which means you were almost finished. We didn’t understand the previous life, but we could understand it as soon as we entered this world. This is a plain saying that in the era of a well-off society, we could not use other methods to achieve governance in the world, so we had to give up the methods learned from outside and find the methods left by our ancestors again. He felt that we could not use the old rules passed down by our ancestors to run into Datong society faster, or to gather the inside and outside.

He has not had enough time and cannot find the result of this method, so he can only leave the task to future generations.

After removing the fog from politics, you can see clearly what you are doing. Xu Ping carried out military reform and used scholars to join the army to learn the methods of the great man in his previous life. He was full of martial ethics, used martial ethics to supplement his literary ethics, and used literary ethics to supplement his martial ethics. As long as politics retained the principles of the formation of the ancestor civilization, everything in the system and governance could be changed, and as the people wanted.

Later, with the development of vitality and the development of human desires, relative satisfaction was increasingly unavailable, and internal struggles were constantly fighting outside, and the world's great powers reached a point where they were difficult to maintain. After a long turmoil, they finally decided to come back together and live like ancestors. They pointed out that the father and mother could not resolve the dispute. They decided that some of them would pretend to be their fathers, some of them would pretend to be their mothers, and they would make decisions on their behalf to maintain this family.

Some of them entered the symbol of power, the initial Mingtang, later the imperial court, the government office, etc., played the role of fathers. The remaining people lived under the governance of the regime, and used their own hearts to replace their mothers to investigate their father's governance.

Is politics serious? Politics is not serious at all. When the civilization of heaven and earth is facing the need to distinguish between heaven and earth, it uses a group of children to play the father and mother to maintain the cohesion of its own regime. As long as you find cohesion in this civilization, follow the trajectory of the centripetal force of the regime step by step, you will always use the method of acting to govern.

Wearing public uniforms is dressing, governing the country is acting. Abandoning one's own selfishness, everyone plays the role of father and mother in the world. Officials must wear public uniforms because they cannot truly eliminate their desires, and they still have life after taking off public uniforms. The majesty of officials after wearing public uniforms comes from the role of father played by father Yan. When wearing public uniforms and being themselves, dressing up but not acting is called dressing up. If you are dressing up here, no one will pay attention to you. Those who cannot enter the regime within this group of people are officials.

At this time, in the Wende Hall, there were actually a group of people wearing public uniforms, each with their own seats, and playing the role of their father seriously. Only when they also had this consciousness can they truly realize what they were doing.

This process is actually very similar to religious civilization. If civilization needs God to govern, they will be the gods themselves. If ghosts are needed to make Gods and humans communicate with each other, they will be the ghosts themselves.

Xu Ping suppressed everyone here, and asked for morality, not because he was smart or because he was capable. When he reached this level, those evaluations were useless. Beauty, ugliness, height, fat, thin, wise and stupid, etc. were just that our ancestors described the people around us during the period of civilization formation, without any distinction between high and low. Later, there was a difference, because civilization dissipated, and these differences were tied to how many desires he satisfied. Xu Ping relied on the extra thousand years, including the group of people in the palace, and the spiritual wealth passed on to future generations. The morality group had been completed, and Xu Ping had only traveled through thousands of years and told them the result.

When you find the original intention of heaven and earth, politics is like that. The regime wants the people to be loyal, where does loyalty come from? Loyalty, the word "loyalty" tells you that you show righteousness to the people, and loyalty will naturally come. The regime cannot force its heart to the people, but the people can act spoiled to the government. This is the rule logic of strict fathers and kindness of mothers. The strictness of the regime can only be expressed in meticulously with the system.

The most common emotional reactions to these people in the classics are complaining. Those who know me say I have something to worry about, those who don’t know me say I want, and those who don’t know me say I want. Shi Bujue Shu said that they are officials and act as fathers, but they can’t find the father and mother who manage this family, so they have to play themselves. Wearing a public uniform is not yourself, and taking off the public uniform can indulge. All the majesty comes from the clothes they wear. At that time, he is not himself. He belongs to himself, and only after he dies is the only way to give a merit and demerit evaluation after his death. It is hard to explain how much meaning this evaluation is, because merit and demerit are free in people’s hearts, as if the name behind him is not very meaningful.

To reconcile the contradiction between the rigid system and the changing hearts of the people, one person must play the role of the emperor. He listens to the heavens and checks the hearts of the people, and he will do the accidental situation where the system cannot be implemented. He is the symbol of this regime and plays the father of the people in the world. The most important task of the emperor is to check the hearts of the people and constantly move the regime closer to the hearts of the people.

Zhao Zhen’s evaluation is that he will not only be an official in everything. He is the emperor he plays and does not want to do at all. This world is not his family’s world. He works in the palace, so why should he work more than others?

The politics of the civilized world is actually a joke, because no one teaches them how to get along with others. If they want to form a group, they must explore everything themselves and try little by little. Civilization has not grown up yet, so they have to use a joke to deal with politics. Children are speechless, and the language in civilized politics is simple and plain. They just say something simply, without telling the truth behind people. Civilization is far away, and later generations just cannot understand why they say this and why they do it.

For those who do not belong to this world, history is just entertainment, and love, hate, love, hate, and hatred are just traces left by civilization.

The politics of later generations was inherited from these fragments of civilization. Later generations believed that fools knew what to do in history. But in the civilized world, they had to abide by the agreement of civilization, and many things were really not known how to do. Civilized politics was still in the period of children's exploration, and they did not know other fragments of civilization seen by future generations.

This is how a regime uses persistent governance principles to force a spiritual world. People who maintain this civilization's hearts in this spiritual world are not dispersed. This is the politics of the civilized world. Only when the core of civilization is removed will it appear to be similar to secular politics.

Those who enter this illusory world to implement realistic rule are evil, evil, virtuous, selfish, and selfless. There are all kinds of people. Ideals belong to ideals, but reality is ultimately reality.

Those who enter this spiritual world can behave differently, but they must act really well. Zhao Zhen just acts like him, plays a real emperor. He puts on a serious dress, takes off his clothes and returns to the harem to indulge in excessive indulgence, making the courtiers outside jump.

In the eyes of people in the secular world, the politics of the civilized world is to play a play together. Some civilizations believe that if there are audiences in this kind of play, it becomes a religious civilization. Some civilizations do not care whether there are audiences at all. For example, the world civilization originated from ancient China, and the world civilization after the separation of the world. No matter what roles the play requires, they will let their own people play. Either their own people come in here, or they are robbing their plays and their spiritual civilization world.

Why does civilization build such an illusory spiritual world and persevere in making it true? People in the civilized world themselves do not know, nor do they know where they will go. They are just instinct to maintain the group and unite people's hearts. Perhaps it is just self-protection when facing foreign enemies, or perhaps it is a misunderstanding of adhering to the traditions of our ancestors.

In the eyes of people in the secular world, everything in civilized politics is false. Not only are the rulers fake, but even the common people are fake. Everyone not only has their true self, but also has a role that belongs to everyone.

Justice, truth, and fairness that are upheld in secular politics are just means in a civilized world. If it is useful, it will be used, and if it is useless, it will be changed. Those pursuits are originally broken out of the fragments of civilized politics.

For Xu Ping, he understood that this was actually a play to satisfy the desires of the people of the world according to the principle of uniting people's hearts left by his ancestors. It was a kind of relief. If material desires are not satisfied with the spirit, they should first fill in material desires when their spirit is empty. Everyone should always live happily in this well-off world.

Holding the scepter, he said to Lu Yijian: "To cultivate the virtues of the world, the court rule is the original intention, and to follow the people's wishes. The government is the original intention, how can ancestors open up the world and govern the world? To follow the people's wishes, govern the people today, and leave them to their descendants. The foundation of the court lies in the hearts of the people, so we should only show kindness and righteousness to the people, and not be resented by them. How can we show kindness and righteousness? If the court wants to build a road, it must check the hearts of the people and follow the people's requests. Do not official self-cultivate the road to invite kindness and righteousness. If it invites it, the people will be resentful and futile."

The regime is to make the people grateful. It is like coaxing children. If you want me to give you a deep impression. If you don’t know anything, I will do it. I will not be grateful for what you deserve, and may also cause grievances. Investigating chaos is just a means to maintain the hearts of the people. Regulating chaos itself is not the goal. Regulating chaos ultimately comes from the hearts of the people. It does not keep falling, but only governance cannot be cured. Control the rhythm reasonably and try to bring the hearts of the people to the government. If the rhythm is not good, the people will be dispersed and people will be resented.

"Why can't the court be blamed? There must be officials. Officials will replace officials and government chaos, and officials will replace officials and people will be resentful. Officials establish systems and officials will govern on behalf of others. If the people are grateful, the official system will collect their hearts. If the people have grievances, the people will join the officials who govern. This is the key to governing the government."

There are various reasons for the difference between officials, but the fundamental one is the firewall between the regime and the people. If there is any problem in the administration, the responsibility will be placed on them. If the administration is happy, the regime will be attributed to the regime. If the regime is grateful, it will not be resentful.

This is very unkind, but once you wear the official uniform, you are no longer the one who can't get over the conscience. You know that the people's hearts are the foundation of the regime, and a large number of political principles in the secular world no longer exist here. If you should be kind, you are not kind. The executive layer is the most likely layer to arouse public grievances. You must firmly control it with the system and take it out of the regime.

"Officials select virtuous people and abilities, and officials may submit them to power or eat them to profit. There is no fixed law. If the court has sufficient money and food, then the officials will feed them to profit and raise their integrity. This is the court's mercy. If the court has shortage of money and food, then the court will submit them to power and govern them with poverty. This is the strictness of the court. If the court attaches great importance to laws, it will apply to officials and not to the people, so it will avoid people's grievances."

If the finances are sufficient, the regime will distribute wealth to the people, and the officials will benefit from it, and they will support the integrity with high salaries. If the finances are really poor, then they will be greeted with great sticks and will not hesitate to impose severe punishments. In short, try to suppress bad things in the court as much as possible on the level of officials and do not guide them.

"Officials in government offices may copy or use their powers to nourish them and strengthen their hearts. Officials who are in charge of the people should not be hired, but should only be transferred. When the court has enough money and food, the lower-class households should be used to raise money to build the hearts of the people. If the money and food are insufficient, the superior households should be sent to help the world, and the money may be given less or not."

Whether in rural areas or urban areas, the grassroots officials who directly implement the court's policies should not recruit people from other places, but directly from the households under their jurisdiction. The finances are abundant, so that the poor can be officials, and the officials can give higher wages. When the finances are tight, the rich can be officials, giving less or no money, saving money.

After the rule, the people are in trouble, and good or bad are their local people's affairs. The official only establishes a system and only investigates the implementation of the system. The system makes the people dissatisfied. While forcing officials to implement it, the official also makes adjustments and alleviates it.

In short, the governance method of the regime is based on one principle. If it is done well, it means that the regime system is well established. If it is not done well, it will make the people unhappy, and it is because the person who executes it is not capable of being able to do it. From a general direction, the regime must of course make the people live a good life, but it is easy for good things to do bad things in the process of execution. The regime cannot take the blame, so we will recruit a group of people to take the blame for their professions.

This is the principle of civilized political governance. It is the first priority to win the hearts of the people and the second priority to do things.

In secular politics, the government is exhausted and the people are full of complaints. Everyone thinks that the other party is not a good person. In civilized politics, no matter what the regime does, it is not doing good things for the people. It is the people who want this, and the regime comes forward to satisfy their desires. Even if the regime wants to do this, it will find a way to let the people propose it first, which means that they make demands and the regime will satisfy them. There is no real or false civilized politics, only false.
Chapter completed!