Written in 1656, it is the author's early political work. Through commenting on history, the author's patriotism is elucidated. It put forward the principle that national interests are above all else, and explained benevolence and righteousness as "loving others with benevolence, not giving them control but fulfilling their selfish interests. Using righteousness to control me, not loving others selfishly but respecting their doubts." ("Appointment of Officials") The highest significance of benevolence and righteousness is to safeguard the interests of the nation. "Benevolence means loving oneself, and righteousness means controlling one's ethics." If we cannot protect the interests of the nation, we will lose the essence of benevolence and righteousness. "Today's races cannot be self-contained, so how can there be such benevolence and righteousness!" ("Afterword") points out that "the power of the world includes those who are united, those who are divided, those who are stretched, and those who are divided" ("Ancient Ritual"), but there is no unified world for all generations. Emphasizing that the world is not the private property of one surname, he accuses "Qin of privately holding the world but trying to conquer the country, and Song privately holding the world and trying to defeat himself." It was the isolation of Qin and the neglect of Song that led to chaos in the world. It is believed that changing dynasties is a natural thing, but other tribes cannot be allowed to take over China. "It can be Zen, it can be continued, it can be reformed, but it cannot be caused to cause the barbarians to be separated" ("Yuanji"), and it attaches great importance to "the defense of barbarians and barbarians". It pointed out that in order to forever protect the interests of the nation, the world must be open to the public, "not to doubt the world with one person, and not to privately treat one person with the world" ("Zaozhi").
