Shi's finger lightly clicked on the desk a few times, and among those who listened to the inscription were familiar with his habits, the heart of the giant was ready to fight back, but he didn't know how the giant could convince the leader of the peasant family.

This time, the Mo family's countermeasure was to divide the hundreds.

Those who can talk, talk first, and if there are no irreconcilable contradictions, become allies.

If you can't talk about it, don't talk about it directly, and pull the allies to smash them directly into the ground in the big debate.

Mo family and peasant ...... The relationship is good, that was in the old days.

As for now, the contradictions have deepened, and the various methods and strategies adopted by the Mohists are in the long run to force small farmers to go bankrupt and cottage industries to become dispossessed workshop workers.

The times are developing, and the changes in the past 20 years have put the world in a state of great change, especially in some places with convenient transportation.

The place where the state of Chu is close to the Yangtze River region is very close to Sishang, which has led to the greatest impact on the industrial and commercial development of Sishang.

The problems of land annexation and the bankruptcy of small farmers will first appear on the trade routes closest to Sishang.

More peasants were burdened with the triple exploitation of usury, feudal labor rent, and the super-profits of industry and commerce in Sishang, and it was difficult to maintain themselves and chose to flee.

There is no vast North America as a pressure relief valve here, but there is a vast and sparsely populated Chu State, and it is in this situation that Xu Xi and others attracted a large number of fugitive farmers to gather together to reclaim the land and build their homes based on utopia.

Tapping on the table with his right fingers, he is not thinking of countermeasures, knowing himself and knowing the enemy, in order to win a hundred battles, he has long studied the doctrine of the farmer.

He knocked on the case, but he sighed in his heart......

No wonder they all say that heresy is more of a headache than heresy.

These utopians have to say that they are progressive in the sense of "people-oriented", but they do not follow science at all.

This kind of utopian fantasy is completely unworkable, and it is easy to be used by aristocratic feudal kings or princes to suppress the budding capitalism, and to intimidate these small peasants with the horrors of the emerging class - look, how terrible is this set of the Mo family, or is it better to go retro?

This makes them easy to use and become a sharp knife for the royal power to curb the development of industry and commerce.

Small peasants can tolerate the monarch, because at least there is hope, what if there is a Ming monarch? What if you are forced into servitude? What if it's tax-free?

However, they can hardly tolerate the development of industry and commerce, and the first knife in the budding of capitalism will inevitably be cut off on their heads.

In abject poverty, with nothing, what price is a spoonful of salt sold by a merchant? What is the price of an iron farming tool sold by a merchant? Why?

The butt decides the head, and they think so, which is true on the whole, so the cornerstone of the peasant doctrine is the "city is not the second price", hoping to use something other than money as an equivalent thing to ensure their own interests.

With the sage and the people to cultivate together, the cooperative division of labor, the exchange of equal amounts of labor, and the way of the whole people discussing politics, we can achieve a kind of "great benefit of the world" that can be achieved in a utopian way.

On the one hand, the economic development led to the fact that the Yangtze River areas of the Chu State endured the dual exploitation of their own feudal aristocracy and "Sishang imperialism"; On the other hand, because of the development of Taoism in the Chu State, it was born under the influence of the idea of small countries and widows.

In the situation alone, it is inevitable to debate with the farmers.

At this time, most of the farmers hoped to ban the import of grain, so as to increase the price of grain and thus make a profit.

There are already some factions within the Mo family. The doctrine of the peasant could easily have sparked a larger controversy.

Morally speaking, Xu Xi's engagement seems similar to that of the Mo family, but in fact he has taken two completely different paths.

Xu Xi himself is also from an aristocratic background, although he is down, but he also has a lot of family business.

He really saw the hardships of the people, especially the small peasant class of Chu who were exploited by the imperialism of Sishang and the feudal aristocracy of Chu State.

So he gave up his family business, bought iron tools to plough cattle, and pretended to teach the "Shennong's", and took those fleeing people to reclaim the wasteland.

It is said that we want true equality, we want the cultivators to have their land, we want the market to have no two prices, and we want to build a real land of benevolence and righteousness.

The land belonged to the princes and nobles, and if they did this, the feudal monarch must have been very dissatisfied. But Xu Xi was born in the aristocracy, and he also knew some people in the aristocratic circle, so he finally got his consent and divided a small piece of land along the river in the Chu State.

Like his grandson, he relied on the allowable division of land by the nobility.

At this point, the Mo family was actually similar at the beginning, and to put it bluntly, it was equivalent to taking advantage of the prestige of Mozi and the relationship between the Mo family and those in the aristocratic circle to create a fief.

It's just that after getting the fief, the differences between the Mo family and the peasant family appeared.

The farmer is the only price of the city, the sage and the people work together, weave and weave the mat together, and the sage is elected to set the price, and then the sage buys the ironware, sets the price, and does not take the profit for exchange.

The Mohists are advancing, advancing, and advancing by any means. Killing witches, seizing divine power, forcing nobles, carrying out land reform, hiding taxes on salt and iron to open iron-smelting workshops, inciting wars in the Central Plains, selling arms, and paying party dues by making money from officials, etc., can be used in a way that can not be used, and after fifteen years, he successfully transformed, began to earn excess profits from the outside world, acquiesced in the land annexation of the Song State, dumped Chu Yue and Song Qi, and colonized the South China Sea.

The time difference between the activities of the two sides is not too much, and the utopian commune of Jia Fuji in the peasant city has only a thousand people so far.

The Mohists supported industry and commerce, used profits for education and military spending, and used Kyushu's blood and sweat to support a land, winning the Qi State and interfering in the internal affairs of various countries.

In the words of Shi Shi's internal evaluation of the Mo family, it is called "It can be used for the cooperative management of a village community, but it cannot be used to benefit the world."

Without primitive accumulation, without accumulation of profits, without excess profits, how can industry and commerce be started? Why should the third grade of primary education be universalized?

Regarding Xu Xi's criticism, Shi really wants to answer this question positively.

It is not something that can be explained clearly in one sentence or two, we have to talk about the difference between perceptual consciousness and rational consciousness, from the stage of necessity to the difference between fantasy and science, and there is no need for the two sides to be so stiff.

But I had to answer.

Xu Xi's words were too heavy, and it became a dispute between the hypocritical equality and the real egalitarians.

There are such differences within the Mo family, for the equality of synonym, love, and equality, the Mo family is divided into several factions, and the internal ambiguity has just been suppressed, and the peasant family says so, and there is no way to adapt it.

He didn't want to answer directly, since Xu Xi dug a pit for him to jump down, he was also ready to dig a pit for Xu Xi to jump down.

So he asked rhetorically: "So Mr. also visited the village community in Sishang a few days ago, and in your opinion, is the wealth of the farmers in the village community in Sishang higher than the village community where you gather people to cultivate by the river?" ”

He is stealing the concept, dissecting the average level under the excess profit of Sishang, without dissecting the origin, and disguising the vertical comparison as a horizontal comparison.

There is a generation gap between the village communities in Sishang and the village communities in Chu in terms of productivity, but Shi Shi has to pretend that this is a reasonable horizontal comparison.

It is appropriate to test the water first, try the theoretical level of Xu Xi, this is an obvious logical trap, and the basis of the comparison between the two sides is completely different.

If Xu Xi put forward the reason that the situation on these two sides is different and cannot be compared, then he will know how to argue next.

Similarly, if Xu Xi agrees with Shi's statement, but on the basis of agreeing, he finds some other reasons, and Shi also knows how to argue.

Xu Xi has no objection to this.

"I looked at the village communities in Sishang, and there are also hundreds of them, which are indeed much richer than those we have in the Chu State. But the wealth of Sishang stems from the poverty of Song, Chu and Yue, and we are now talking about benefiting the world. If you think that Sishang is the world, and Song Chuyue does not belong to the world, then you and I have no way to debate. ”

Shixin smiled secretly and adjusted his strategy.

His face was extremely serious.

This is a matter of principle.

As soon as Xu Xi finished speaking, Shi immediately shook his head and said: "Song Chuyue, and even the Kyushu, Sushen, and North Korea set by Dayu, as for the sacred mountain Kunlun and the Beihai Cangwu, they are all the world, this is beyond doubt, it is inseparable, and it is also the meaning of the world in the world of Mojiali." Sishang is a part of the world, and only a part of it, and that has never changed. ”

"What I want to ask is, why are the farmers in Sishang rich because of the same kind of work? In other words, you gather people to farm in the Chu State and do not pay taxes, which is better than those farmers in the Chu State, and the root cause is the moral correctness of your peasants? Or is it because you don't pay taxes, don't do labor, don't serve in the military, don't plough the land? ”

"And the village community in Sishang has to pay taxes, participate in the service, and organize water conservancy, so why should they be richer than your village community?"

Xu Xi and others gathered together to work together, and the life of the farmer was better than before he fled, so it is appropriate to ask a key question: The reason for this better life is because the feudal labor rent has been lifted? Or is it because your life is better under your moral guidance?

Xu Xi is still in a perceptual understanding of the root cause of farmers' hardship.

He saw the extortion of the aristocracy, the wanton price increase of the merchants, and the continuous bankruptcy and flight of the farmers.

Then use all his family property to support a benevolent and righteous land led by a sage, and exchange full labor for full commodities under the division of labor, no one will cheat anyone, no one will suffer, and no one will be able to complete the initial primitive accumulation.

But because of his relationship with the nobility, it was the nobles who gave him this land, and he did not need to pay taxes, do not need to perform labor, and did not need to bear the rent of labor.

As a result, he used the most basic sensibility to see that the more than 1,000 people under the jurisdiction of the peasant family lived a much better life than before he fled.

Therefore, he emotionally believed that all this was because of his morality, as long as he could achieve the sage and the people to cultivate together, the market and the people to cultivate together, suppress the primitive accumulation of industry and commerce, and safeguard the interests of small peasants, then the world could be governed.

It is appropriate to directly use a sophistry to ask Xu Xi, why did the village community in Sishang not do what you wanted, but were richer than you?

Again, this is a double trap.

If Deng Xi said that this is because the agricultural tools you use in Sishang are advanced, you have to ask why you have been engaged in it for so many years, why don't you have so many advanced agricultural tools? Just because the disciples of the Mo family and the Gongyi class are both disciples of the two mechanical saints of Zhuxia? Or is it something deeper?

If Deng Xi said that there are indeed factors such as not paying the rent of feudal labor, not serving in the army, and not going out to do labor, then the initiative on this issue will be appropriately brought into his own hands.

Shi was not going to persuade the peasant family to completely extinguish it, but to form an alliance with the peasant family under the premise that some things that were inconvenient for the Mo family to do for the time being were to be done by the peasant family......

He is avoiding the question of whether it is "unfair" for industry and commerce to exploit farmers with scissors, and these ten mouths are not clear.