After the eighth division of Confucianism, it gradually weakened in the Warring States period, and the fundamental reason was that those doctrines violated the mainstream of the "centralization" of the times, and it was difficult to enrich the country and strengthen the army.

Moreover, before the fusion of Confucianism and the Five Virtues of the Mandate of Heaven, as the "witch" faction in the inheritance of the "History of Witches", they lacked a theory to explain the legitimacy of the monarchy in the Warring States: orthodox Confucianism could turn all the princes of the current great powers into rebellious ministers and thieves.

Wu who does not have the right of theocratic interpretation and cannot explain the legitimacy of the Warring States monarchs is useless.

The Yang-Zhu school once studied with the Mohists for the world, but later disappeared and even left a single word, which originated from Yang Zhu's "Wujun" set of anarchism and humanistic enlightenment; The Mohists even came up with content such as "the agreement between the king and the subjects", "all people are equal regardless of the old and the young", and "everyone is responsible for punishing the unrighteous king".

The Guanzi school should talk about "enriching the country" and "strengthening the army," but it cannot jump out of the social basis of the feudal system and create a new military system.

After the Guanzi school's theory of "rich country", the military system is still the mainstream of the feudal compulsory military system.

If feudal conscription is the mainstream, it must be stable.

In order to stabilize the situation, it is necessary to achieve "the people do not change their business" while developing industry and commerce, that is, the son of a farmer is still a farmer, the son of a merchant is still a merchant, and the son of a craftsman is still a merchant......

This is not contrary to the "rich country" theory of the Guanzi school.

"The people do not change their jobs" means that the development of industry and commerce will inevitably be greatly restricted.

However, this "rich country" is not the sum of the national wealth, but the wealth of the "country" with a private surname.

The monarch cannot accept that the country is rich but the army is not strong, and they can only use their own theory of national wealth to go against the content of their own theory of national wealth and integrate past experience to create a military system that is half new and half old.

The people do not change their jobs for the sake of the military system and the stability of the country.

Then, it is impossible to use all the experience of the Song State, because the experience of the Song State is to "allow migration to Sishang" and "encourage the people to change their karma...... Even the practices and containment policies of the Mo family in Sishang are more like "forcing the people to change their careers".

Tian He understood that there was no Guan Zhong in the Qi State now, and no one could face the chaotic situation of a large number of farmers being driven out of the land, not a single one, what level those nobles were He knew in his heart, those people only had the experience of the old era, but they lacked the theory of the new era.

In this way, on the basis of "the people do not change their jobs," the reform cannot be so complete.

Even before this coup d'état, Tian He thought of a way that went against the times.

Under the circumstance that "opening up the country and breaking the well fields", "dividing it from the people" and "granting land for private ownership" are the mainstream trends of change in the whole world, Tian He thought of the means of "doing the opposite" in view of the situation of Qi State.

In order to win over the aristocracy, in order to maintain the military system, and in order to be able to use the means of enriching the country of the Guanzi school, Tian He considered the road of Qi as follows:

Recognize the fiefdom of the nobility, and recognize the right of the nobility over the farmers in the fief, and give the nobility sufficient benefits under the premise that the development of industry and commerce in Linzi and Sishang is now in urgent need of grain and raw materials, and is very profitable.

In this way, the aristocracy could continue to use the system of servitude rent, retain a part of the farmer's share of the land, expand the scope of the land under their management, and use unpaid labor to produce food and raw materials, and obtain sufficient monetary benefits.

On the premise of giving a sweet date first, immediately slap in the face and levy a tax on the nobility: because the nobility has full control over the peasants in the fiefdom and is profitable in the external environment of industrial and commercial development, then they will have money.

The tax of the nobility was levied to establish a standing army similar to the Yishi of the Mojia in Sishang, which belonged to the monarch, but the officers were still served by the nobles, but the private soldiers of the nobles were no longer needed, and gradually transitioned to a standing army established by the monarch relying on the "official mountains and seas" and "national rails" and "aristocratic military endowments", and no longer needed the noble feudal compulsory soldiers.

The premise of these two ideas did not arise in a vacuum, but originated from the premise that the development of industry and commerce in the Sishang and Linzi regions made grain and agricultural products profitable and could be used as commodities.

Under the wave of "giving land to the people" all over the world, the peasants in the fiefs of the Qi nobles were serfdomed again, so as to compromise with the nobles and at the same time collect taxes from the nobles to establish a standing army.

At the same time, under the policy of official mountains and seas, a group of wealthy and wealthy lords were fostered, so that they would stand on the same front as the monarch.

For example, the Guanzi school believes that it is too troublesome for the state to manage industries such as smelting and salt, so it is better to adopt the method of dividing three or seven shares under the premise that the monarch's ownership remains unchanged, attracting big businessmen and capable nobles to open salt factories and smelting industries, and directly distribute dividends.

In this way, the wealthy industrialists and businessmen of Qi can be tied to the monarch of Qi, and the monarch supports some chaebols, and at the same time, the chaebols must rely on the monarch's governance and take what they need.

This policy, in conjunction with the first two articles, can also ensure the sufficiency of labor: since the aristocracy has the right to control all the farmers in their fiefdoms, if the nobles decide to engage in salt or iron smelting, then they can force the farmers in the fiefdoms to work to solve the problem of labor: the solution in Sishang is to let the nobles of the generation along the river in the Song State manage the fiefs and drive the farmers who ploughed with iron oxen to Sishang to find something to do; Tian He felt that this was too troublesome, so he directly let the nobles dominate the farmers and forced the farmers to get the feudal obligations of "public land" into the salt works and mines.

For those who have developed large industries and businesses, in addition to supporting, they can also enrich the government treasury by means of "selling official beards".

For example, "give and take it, make it quit, get rich in vain, babe it in the paternal line, and be proud of it for the vain." Collect its spring and autumn time and disappear, there is a collection of gifts and I live in it. When the strong are praised. ”

For example, if there is a big businessman who is good at smelting iron or salt, this person is already very rich and has enough background, so in addition to supporting his industry to make him rich, he can be "arrogant".

If this person is rich but does not have the status of nobility, then he can be given the status of a nobleman, and the status of nobility currently given to him is a false lord. and they shall tax him until the spring and autumn season shall be consumed, and oil and water shall be extracted from him; By the way, let these merchants start to talk about "etiquette" so that they appear to be nobles and support the monarch.

In other words, it is easier for the monarch and the state to foster a group of wealthy families who run large-scale industrial and commercial businesses, and they can have monopoly rights, especially under the legal principle that the ownership of natural resources such as Shanghai, mountains, and mines is vested in the monarch.

Similarly, some large-scale and hugely profitable businesses such as salt boiling and iron smelting were not allowed to compete and were run by wealthy merchants appointed by the princes.

In this way, the wealthy merchants had to be dependent on the monarch because power gave them prosperity rather than natural accumulation.

This was a policy aimed at the upper echelons of the entire Qi state, and this policy would attract the aristocracy and wealthy merchants, and firmly unite them around the monarch, forming a closed upper society.

The whole idea of the reform was constructed on the basis of not breaking with the aristocracy completely.

Heaven gave Tian He twenty years.

But Tian He thinks that there are too many rebellious ministers and thieves, so that he has been busy with infighting for the past twenty years and has no time to implement his ideas.

Now his power is coming to an end, even if he is not his own heir and came to power through a coup d'état.

At this moment, Tian He hopes that he can find a successor of his own ideas and continue to lead the Tian family out of a new world in the position of monarch.

He hoped so.

So he wanted to wait until he talked to Tian Yan, and told Tian Yan about his series of ideas for changing the law, and implemented them.

There is continuity in Tawa's line of thought.

First of all, it is imperative to reform the military system.

From 20 years ago, the three Jin Dynasty attacked Qi, and 20 years ago, the Yue Kingdom forced the Marquis of Qi to drive for the king of Yue in Qufu, and the defeat of the largest defeat and the defeat of Feidi...... All of these wars were lost.

The armies that have stood out, such as Wei Wushu, Sishang Yishi, Chu Wang's New Army, and Qin Renrui's Army, have all undergone changes and are no longer the feudal compulsory soldiers of the original Spring and Autumn Period.

The appearance of gunpowder and stirrups made the chariot no longer able to be used as a pillar of arms, and the two armies fought against the drum and shook the sky in the era of the chariot impact and victory, and the water of more than ten years ago has been lonely, and the first battle of Nanjishui and the decisive battle of Yingyi have drawn a perfect end to the chariot era.

The end of the chariot era was not only the end of the chariot, but also the end of the feudal system, the full-time samurai, and the peasant and soldier military system.

Then, it is imperative to create a standing army, a large army that is completely under the control of the king.

However, it takes money, many, many dollars to build such a large army under the control of the monarch.

Where does the money come from?

On the one hand, it is necessary to use the pipe of the Qi school to enrich the treasury.

On the other hand, get money from the nobility.

and continue to implement the national policy of "benefiting from fish and salt" and rely on industry and commerce to make money.

The former can be used by the Linzi scholar class and the scholars of those schools, who have nothing to rely on but to rely on the monarchy.

The latter, to get money from the nobles, the nobles will definitely not agree, if you want to get money from the nobles, you must first give the nobles some benefits.

The so-called desire to take must first be with it.

Therefore, in order for some nobles to have full control over the fiefdom farmers, and this must be clear to the nobles, under the great wave of the world opening up and breaking the well fields, a stable monarchy that can be relied on is necessary.

Giving the nobles the right to take full control of the fiefdom peasants allowed the nobles to spend their military expenses in exchange, and also allowed the nobles to use their full control over the peasants to run their estates, increase grain as a commodity, and develop some handicrafts that used the fiefdom peasants as labor.

If you want to get money from rich businessmen, you need to continue to promote the idea of "the difference between the high and the low", so that the status of the businessmen is naturally inferior; Then they fostered a group of merchants who could be used, and gave them the right to start a salt industry, horses, and smelting.

The former is a centuries-old tradition, and the low status of merchants can ensure that merchants will not have large-scale unrest: for example, the chaos in Zhongshan is a signal that the merchants there want to interfere in the state affairs, which is what the noble monarch is worried about.

At the same time, under the premise of the low political status of the merchants, they also supported some wealthy merchants with "virtual lords", so that they could not make profits without the power of the monarch, but they could provide taxes and obtain the aristocratic status of virtual lords while operating.