In the tent of Xuping of Xiaoguan, Wang Kai and a group of generals reported to Xu Ping the march routes of each army, made specific arrangements, and ordered tea to come and chat. At this time, the vanguard of the army had arrived near Mingsha County and was about to cut off the retreat route of the Dangxiang Army in Weizhou, and everything went well.

According to the original strategy, Cao Keming led the reorganized troops from Tiansheng Village to the north, Xu Detong's army along the Huanqing Road went north along the Maling River, and the two armies attacked Weizhou from the southern line. Xu Ping led the army to attack Mingsha County first, and then went out to attack Weizhou's side and back to cooperate with the southern line. Even if they could not completely wipe out the remnants of Yuanhao in Weizhou, they forced them to flee to Yanzhou and completely abandon the Xingling two states. Then Cao Keming's army chased the remnants of Weizhou and annihilated them in the Hengshan area with the troops from the Fuyan Road.

When the war went smoothly, the atmosphere was very relaxed. After chatting for a while, because he was about to enter the heart of the Party Xiang, Zhang Kang asked Xu Ping: "Protector, you have repeatedly warned that this time we are the soldiers who are promoting the righteous army, urging the people to punish the crimes, demonstrating the power of heaven, and not being the same as the Hu barbarians. The officials just don't understand it all, but what is the Hu Feng?"

Xu Ping smiled and said, "You are asking the most important words, but it cannot be explained clearly in a word. In a few days, I will specifically follow the rules and follow the army in Hu. Now everything is hasty and cannot be explained in detail. I will first tell you a general idea."

The generals crossed their hands together: "I wish to listen to the teachings of all the escorts!"

"Two sentences. The first sentence is that the Heavenly Master goes north and uses a benevolent and righteous army to attack the unjust ministers, and punish the people. There are Han people in the foreign territory, but most of them are Hu people. When the Han people hear the King's Master coming, they will turn their hands back and run around and tell them, "Now we see the King's Master, we will turn them over and become our masters." When the Hu people hear the King's Master coming, they will be both devastated and say, "The Emperor's Master comes, and since then the Han people turn them over and become our masters." The taste of this is to be experienced by ourselves. Don't lose the expectations of the Han people, and don't fall into the resentment of the Hu people."

The generals agreed to the promise together. These two sentences sounded different, but when they thought about it carefully, there was a difference between heaven and earth.

Xu Ping also said: "Gongsun Chou asked Mencius, and his poem said, "Don't eat vegetarian food," why not a gentleman eats without farming? Mencius said that a gentleman eats without farming, so he gains the use of the king with his talent and ability, and his children follow him with filial piety, brothers and loyalty. This is not the two, but he does not farm and eats without silkworms, and he will be close to stealing. The army entered the Hu territory, and all those who do not farm and eat with food, ordered them to go to the Protectorate's Mansion and wait for the fall."

Tian Kuang frowned: "There are many people in the foreign realm who herd cattle and sheep, and those who plow and eat on their own are afraid that at least they will be afraid."

Xu Ping smiled and said, "Plowing is just a synonym. Everyone who uses his own hands to find food is listed here. The same is true for all the workers and merchants in the city. Eating without farming means getting something without work. Well, this is the saying in the army. The difference between Han style and Hu style is the key to us Han people. Food comes from the land, and a drop of sweat and a grain of rice is common. Other people are used to herding cattle and sheep, and they are used to getting wealth without their own hands. Ordinary herders work as hard as they are, but from this

The people of the power that emerged have become used to this kind of behavior from the heart. Therefore, what we Han people yearn for is a better land. If I shed more sweat, I will gain more. The Hu people are different, just like sheeping cattle and sheep. What they yearn for is more people enslaved by them and let themselves live a good life. Therefore, in this way, just find out those who have gained nothing and educate them, and educate them, otherwise they will go far away and be too bad, and punish them and the world will be peaceful."

Everyone nodded together and understood what Xu Ping meant, but it was not easy to move closer psychologically in this direction.

Han style and Hu Feng have been fighting for thousands of years. In fact, if you really want to realize the root of the root, the reason is so simple that it makes people laugh. Just like Xu Ping talked about the class struggle in society in his previous life, the real chasing of the rich and the poor is the difference between the rich and the poor. When someone knows such a shocking thing, the source of the source turned out to be such a small thing, he laughed at the entire theory and felt it was like a child's game. The difference between Han style and Hu Feng is actually the same meaning. It first originated from the different production methods of two ethnic groups, thus forming different customs and different cultural traditions. The exchange and fusion of ethnic groups, and the magnetic collision of this culture, eventually forming huge waves.

There is a class difference between the rich and the poor within the internal division, and there is a cultural conflict between the outside due to different production methods. These are two aspects of the problem. Using class struggle to resolve external cultural conflicts will make it difficult to solve external cultural conflicts. In the end, whether it is to make great efforts or to make external resentment, the internal complaints are also full of rumors. However, using external cultural conflict logic to treat internal cultures is easy to have fascist tendencies, which are extremely cruel and cannot solve the problem.

If you only talk about class struggle and not cultural conflicts, you are prone to making left-leaning mistakes. Too much emphasis on cultural conflicts and not internal class differentiation will make right-leaning mistakes. It is the doctrine of the mean that you are not left or right, and stick to both ends to get the middle.

Whether it is class differentiation or cultural conflict, they all originate from people's natural production process, and they are all based on historical materialism. It is not about finding reasons with the concept of cultural conflict and class differentiation, but about this concept with this root.

Therefore, the history of a country must be different from inside and outside. Class struggle can be used as the main analysis of the inside, because this is the main contradiction in internal society, while the outside world should be viewed as cultural conflicts, because this is the main contradiction in internal and external exchanges. Only emphasize one side and completely deny the other side, no matter which side it is inclined, they either do not seek truth from facts or have ulterior motives.

In the general trend of history, we cannot target both sides. We must point out one bad person and the other good person. Because these contradictions in human society are constantly changing. We are both fighting and integrating. In struggle and integration, society is constantly moving forward. Sometimes it is mainly struggle, sometimes there is mainly integration, and each period has the main contradictions of each period.

The Han cultural tradition started with farming, and there were also big manors, small self-cultivated farmers, and public large farms. Each mode of production would inevitably produce a different culture. It is believed that the culture of farming has remained unchanged for thousands of years and is not realistic. Therefore, in this era, when we adopted the Confucian Taoist tradition, we should especially emphasize "using intentions to rebel against the will", appropriate recognition, and inappropriate modification.

Hu Feng started from nomadic things, and was divided into free and scattered commune styles and cruel tribal styles, with different cultures.

The liberal tendency of farming culture is manifested as "chicken and dogs hear each other, but they do not interact with each other when they are old and die", emphasizing self-cultivation and self-eating, and the unity of man and nature. The liberal tendency of nomadic tendency is manifested as freedom, dispersal, unrestrained, and yearning for nature. These two tendencies are not the mainstream in the exchange, fusion and collision of nations, and they exist without any silence.

The harsh natural environment in nomadic culture and the living situation that is in danger of peace have a tendency to only care about the present and not talk about the future. At the same time, because the living conditions are too harsh, once they are improved, they are prone to not be enterprising, and they are unwilling to let go of the resources they have obtained, and they have a natural fear of the loss of status. However, they lack communication, and they rely on themselves to face the living situation of nature, which makes them very indifferent to the relationship between people. You can exchange whatever I give you, and there is only a simple relationship of interest between people. If you cannot exchange, you will rely on force to rob. Martial robbery is not a sin in their eyes. The ultimate of this robbery is to rob people and treat people like cattle and sheep as slaves.

Farming is relatively stable. Although it depends on the heavens to make a living, it mainly depends on one's own labor. Unlike nomadic conditions, people can organize themselves under farming conditions to achieve a certain degree of conquering nature. Therefore, there are two tendencies. One is that I farm and eat by myself, and I don't seek others. If you ask me to do things, you have to give me a reason. Whether it is paying taxes and paying food or joining the army to fight, you have to convince me, otherwise I will not do it or go. If I go out of the sky, I will farm and eat by myself, and everything will be redundant. When organized, people can conquering nature, such as building bridges and paving.

Roads, such as building water conservancy, can improve everyone's life. So on the other hand, there is a tendency to watch out for each other and be willing to take responsibility. Combining these two tendencies is that everyone has a spirit of protecting themselves, not obeying others' control, but also has the sense of responsibility to take responsibility. History is developing and culture is changing, but the core of this spirit will not change. Therefore, Han culture has both the undisturbed side of each other, and also faces difficulties, and is brave enough to rush forward and take responsibility with a fearless spirit.

If class differentiation leads to the emergence of tribes, nations, and states, then this different mode of production leads to the emergence of tribes, nations, and states of different cultures. In the exchanges and collisions between tribes, nations, nations, and states, migration and integration, war and compromise, and at the same time, with the disappearance of culture, change and rebirth.

This kind of exchange and integration can be considered innocent, but it does not mean that the group and individual in this process are innocent. The nature of human cultural exchange cannot be used to waive the people and groups in this process, otherwise it is a new crime against others.

Confucius said, the dead are like this. You cannot look at the ancients in history from the perspective of later generations and comment on them at will, otherwise you have become a laughing stock for people a hundred years later. A person's words and actions always have their historical limitations.

Only by looking at history objectively and realistically, can we guide the future. For some purpose, covering up historical facts and tampering with historical results is a blasphemy of history, a deception of reality, a misleading of the future, and a crime.

In the torrent of history, it should not be pointed out which side is a good person or a bad person, because each has its own position and the responsibility to uphold its own culture and tradition. A person who farms in a nomadic area will not make changes, but will stick to his own culture and traditions, and will be regarded as a thief by the nomadic people. A nomadic person who goes to a farming area will be regarded as a robber. This is the case for one person and a group, and behaviors are divided into good and bad, justice and crime. It is unreasonable to do things that you take for granted in your family and blame others for not cooperating. This is the case for killing, and it is extremely vicious, and it is full of evil and evil!

The migration of nomadic peoples from the Five Barbarians to China, which began with the Five Barbarians' invasion of China did show the actions of robbers. You can think that the exchange and integration of nations is normal, but they cannot escape the crime of their robbery, otherwise it would be a kind of betrayal. Wandering killing, the Central Plains' blood flowed into a river, and nine out of ten families were empty. This kind of crime should be nailed to the pillar of shame in history and regarded as the verdict of future generations.

A person must have a view of right and wrong, a nation must have a view of right and wrong, and a country must also have a view of right and wrong.
Chapter completed!