It is unrealistic for the king of Chu to express his stance not to interfere in the Song State now, the situation is not yet stable, and the countries are still waiting to see the attitude of Wei and Han, and the king of Chu will inevitably face great pressure from the nobles internally.

But those who were sent out to survey and map, but they said it was in order to inherit Dayu's legacy, and everything had nothing to do with the war, which was recognized by all countries.

The king of Chu can still order a ban on harming this matter, but now that he has not given the order, I am afraid that it is also the meaning of the Mo family to appease the nobles: war or not, it is not known, please calm down with the nobles.

The meaning of self-suffering and extremism is also simple and clear, countering violence with violence, countering terror with terror, and fighting killing with killing.

Countering violence with violence is sometimes the best way, just like robbery and murder, reasoning is certainly useful, but it is more effective to sentence the other party to death after being caught, and use the deterrence of death to make the other party throw a mouse.

The important thing is that the Mo family does have the ability to rely on assassins to kill nobles, so he thought about it: "This is indeed a way. ”

"On the one hand, negotiate with the king of Chu, on the other hand, with terror as a threat, if he dares to kill our people, we will kill them, and the nobles may not be united."

"As long as we don't work together, then there is a lot to be done in this matter."

Everyone nodded yes, and it was, as long as the nobles were not united, there was room for operation.

If the king of Chu ordered that no harm should be done, if all the nobles worked together to force Chu Mo to go to war, it would be useless to say anything.

But as long as someone retreats because of this death threat, the meaning of this matter is different, and a few nobles choose to do it, and the king of Chu can use the reason of disobeying the king's order to clean up the nobles, just centralizing power.

If you want to do this, you have to hurry up, since the emperor's father Yue Ling has blood on his body, this is also a chicken who kills chickens and makes an example of monkeys.

At that time, Tian Wu slaughtered Wucheng in order to delay the pursuit of Sishang, and the warning of shooting Tian Wu was to consider the consequences for the princes and doctors of the world, and not to do the slaughter of the city easily.

Today's execution of the emperor's father, Yue Ling, in addition to the overkill of letting the high-ranking nobles be trampled under the feet of the bottom, is more of a deterrent.

If the nobles are not united, they may not necessarily dare to be martyred, as long as they have not completely turned their faces, they will not dare to kill the people of the Mo family.

After the internal affairs of Sishang were discussed, he mentioned the aftermath of the Song State this time, that is, the entry of the Hundred Schools into the Song State and the separation of politics and autonomy.

…………

Since the great debate four or five years ago, the peasant family has been resident in Sishang, and some of the peasant children have joined the Mo family, while others have inherited and developed the morality of the peasant family.

In the chaos of the Song Kingdom this time, the people of the peasant family can also be regarded as the people who make the tide.

After the development, the morality of the peasant family and the morality of the Mohists gradually began to diverge, and this gap existed from the beginning and could not be bridged.

Taking the village community in Sishang as an example, the popularization of the cooperative system has made the farmers see another possibility.

However, the Mohists believe that Sishang is not enough as an example for the whole world, because Sishang has enough military power and holds power, so it can be so.

Most of the farmers in other parts of the world are trapped in the land, and their knowledge of the Great Righteous Destiny is not enough to support them to directly cross this hurdle.

In other words, Sishang believed that the land annexation of the Song State, the loss of land and the flight of the people to work, and the increasing number of homeless servants and hired laborers were a matter of benefit to the world and was supported.

However, in Sishang, in order to ensure the number of soldiers, and if conditions permit, the form of the village community can be gradually changed by means of cooperation: that is, the centralized use of land is correct, but the problem of whose hands the land is concentrated.

At the beginning, the peasant family expected a model in which the sage and the people worked together, and the city had no two prices, and the amount of labor was used as an equivalent to carry out a non-profit exchange, for example, the labor consumed by me to grow grain was exchanged for the same labor and woven cloth, so that no one would suffer a loss, and it would be truly fair.

This is also due to the differences arising from the different interests of the classes represented by the two sides.

Since the Mohists took office, they represented the interests of handicraftsmen, urban citizens, and industrialists and merchants, and the main force of the soldiers were handicraftsmen and yeoman farmers, and their vision for the future was to expand externally and through land annexation and market development, and to survive the difficult stage of "cotton eating people" and "silkworm eating people".

At the beginning, the peasants represented the interests of the landless peasants, who suffered from the triple exploitation, especially outside Sishang, by the nobles and princes of the land, by the merchants who manipulated prices, and by the dumping of handicrafts in Sishang.

It is not for nothing that they oppose and hate the merchants: the merchants, in collusion with the aristocracy, make high profits like salt, and the peasants are already required to bear the burden of military service and labor, which, combined with this expenditure, is on the verge of bankruptcy and fleeing at any time.

The Song Kingdom was too close to Sishang, and the sooner the sufferings of the new era were staged in the Song Kingdom, for example, a large number of land near Sishang was annexed for business and provided the agricultural products and raw materials needed by Sishang; Sishang also had a tacit and even supportive attitude towards this matter, because Sishang lacked a cheap labor population, and the Song State annexed land, Sishang developed industry and commerce while stabilizing the cornerstone of Sishang's soldiers, killing two birds with one stone.

This is the difference between the peasant family and the Mo family, and it is also the interest represented by the peasant family after development: the peasant who has lost his land for various reasons.

It is a standard fantasy to think that the idea of the exchange of equal amounts of labor so that the market is not at the same price, but there is nothing wrong with the true egalitarians they call themselves, but it is not possible to do so, and it is not in line with the situation of unlimited market and unlimited land at this time.

After that great debate, the peasants saw a new way, that is, the road of the cooperative system of villages and societies on the other side of Sishang, and they put a lot of energy outside of Sishang, hoping to get over the process that Sishang thought had to go through through preaching.

Because there was a public land system before.

The poem says: Hee Xi becomes a king, and he is false. Rate the farmer, sow a hundred grains. Junfa Er's private, the end of thirty miles. It is also served by Ergeng, ten thousand dimensional coupling.

There are still strong remnants of this kind of collective labor under the well field system in the village community, so is it possible to jump directly to the model of Sishang?

For example, propaganda and agitation in the village community, directly launching riots, taking advantage of the reality that a large number of landless peasants in the Song State were gathered in the cities, directly rioting and seizing power, and by assassinating the nobles and arming the peasants, it was done in one step.

In this regard, the farmer and Sishang had communication, but Sishang's attitude was very clear, and he made severe criticisms, and the relationship between the farmer and the Mo family, which was once troublesome, was very unpleasant.

Shi Ye painstakingly talked to Xu Xi, the leader of the peasant school, and said that the situation in Sishang was not replicable.

First, at the beginning of the Mo family, there were four or five hundred foundations that gathered the essence of the world.

Second, the Wei and Chu struggles for hegemony and Qi and Yue competed for each other, which provided enough space for the Mo family to develop in Sishang.

Third, the Mohists first liberated a large number of yeoman peasants, gave them land, and then gradually used the inducement to make them choose the cooperative system.

Fourth, relying on methods such as the conspiracy of a few people to assassinate cannot solve the problem.

Sishang's opinion is that since the construction has begun in Sishang, it is better for the peasants to cooperate together in Sishang, relying on the military and material resources of Sishang, and gradually developing.

But the peasants did not agree, they thought that the time had come, and they could do something great in the Song Kingdom, and they had great illusions about the peasants in the world, thinking that they would inevitably gather in response when they raised their arms and shouted.

Si Shang believes that the peasants are trapped in the land, and that their insights are destined to be impossible under the system for hundreds of years, which is purely utopian. Only through the Sishang model, using political power building and military armament, can we transform and develop little by little.

Moreover, the Mo family also completely disagreed with the plans of the peasants after seizing power: emphasizing agriculture and suppressing business, standard prices, and even opposing a large number of operational large tracts of land near Sishang.

After years of development, the differences between the two sides can actually be summed up as a very simple but irresolvable one.

That is, the Mohists' so-called ninefold paradise theory, as far as the one of the models near Song Guosi is concerned, can it be directly jumped over?

Including land merger and management, industrial and commercial employment development and profit-seeking, is it necessary to go through? Is it possible to directly do it in one step, using the remnants of the village community public land system, and directly jump to the step where the land is collectively owned by the people?

There was suffering in the old times, and the same is true for the new era.

Like those farmers who were forced to flee to Sishang because they lost their land, ask them, do they like to work as a domestic servant in the city? Of course they don't want to, they prefer to have a piece of their own land.

Many people even sighed: It is better to go back to the era of etiquette, at least at that time, I can still be a serf in peace, and I can protect my land while cultivating public land, and the land is not allowed to be sold.

Up to now, the fields and acres have changed, and the land of the Song Kingdom can be bought and sold, and the rich are connected to each other, and the poor have no place to stand, so they have no choice but to flee to Si to work and reclaim.

Seeing this suffering, the peasants also learned from the previous suffering, and shouted out the utterly utopian slogan of "the market is not the second price, the amount of labor is equivalent to the exchange, and the land belongs to the people of the world, and the cultivator has his land", but their slogan was doomed to failure.

And if you are not careful, you will be used by the king and become the source of the idea of valuing agriculture and suppressing business.

Previously, the peasant family developed rapidly in the Song Kingdom, and even put forward its own political slogan.

That is, to ban the distinction between the Gentleman's Court and the Commoners' Court in order to prevent future civil strife in the Song Kingdom, and everyone can elect sages to enter the Inquiry Court according to the proportion of the population; The land belonged to all the people of the Song Kingdom; Ceiling price caps; He even shouted a slogan of "the Song State of the People's Republic of China under the co-governance of the land under true equality".

Speaking of today's Mohist thinking and peasant thinking, it seems to be very similar, in fact, they have long since parted ways, and the Mohists are now preferring to take the most cruel reality rather than the seemingly beautiful fantasy without material foundation, and have been arguing the inevitability of the development of this paradise.

Just listening to the slogan, it seems to be very similar to the Mo family, but the details are completely different.

Originally, the farmer's plan was to take advantage of the contradiction between the Dai family and the imperial father's family, and take advantage of the opportunity of the re-election of the Inquiry Yuan to seize power and implement changes in one fell swoop.

However, the incident happened suddenly, and the farmer's plan fell aside, and since the Mo family chose to do it and send troops, the farmer immediately responded.

Because the Mo family was not prepared to directly govern the Song State, and the situation of the Song State created a large number of people who supported the peasant family, this time the peasant family's power in the Song State was more solid.

The idea of the Mo family is that since the power of the peasant family in the Song State has been established, then the situation in the Song State should be looked at separately.

In the area near Sishang, the sprouts had already appeared, and they were developing rapidly, and there was not much left of the old system, and the eastern part of the Song Kingdom could not be moved to provide a steady stream of food, cheap labor, and raw materials for Sishang.

Far from the area of Sishang, where the sprout had not yet sprouted, the aristocracy and the merchants attached to the nobility had suffered too much to oppress the people, and the remnants of the old era there were the deepest, which was suitable for the peasants to sweep away such violent methods.

Since the peasants did not recognize the route of Sishang, it was better to be allies to develop in the Song Kingdom, and use their strength to sweep away the remnants of the old era in the western part of the Song Kingdom, and retain the sprouts of the new era in the east.

Therefore, soon after the destruction of Dangshan City, Xu Xi, the leader of the peasant school, was invited again to a dinner party with some people from the other schools to discuss the future of the Song Kingdom.