Chapter 2 Introduction
China is the country with the most complete history in the world, and it has three characteristics.
One is "long-lasting".
It has been about 4,600 years since the legend of the Yellow Emperor.From the ancient bamboo books, there are about 3,700 years.
The two are "uninterrupted".
Since the administration of Zhou Gonghe, it is clear that there are years to go.From the first year of Lu Yin, it is clear that there are months and days to be detailed.
The three are "detailed".
This refers to the style of history books.There are three things: one is the chronology, the other is the biography, and the third is the history.There are too many others to list.In addition, Chinese history covers the largest area and contains the most complex ethnic elements, so it has become more and more prosperous.If the evaluation of a nation's culture is directly proportional to its long and extensive history, then our Chinese culture is second to none.
However, China is the most recent country whose citizens lack the knowledge of national history.What do you say?
"Historical knowledge" is not the same as "historical data".All past activities of our nation-state are history.What has been recorded and handed down to the present is only historical material, not the historical knowledge we need today.The more materials are accumulated, the more knowledge is kept up to date.
Historical knowledge changes at any time, and should be intimately connected with various contemporary issues.Historical knowledge, you can learn from the past to know the present.
As for the historical materials, they were recorded by the predecessors. The predecessors did not know the future, so what they recorded may not be what the future generations want to know.Then people who want historical knowledge must seek it from the historical materials handed down by the predecessors.If one disregards the historical materials of the predecessors and talks about historical knowledge in vain, then the so-called "history" is not history, and the so-called "knowledge" has no knowledge, and the past is based on the present, and it is not worthy of the task of "knowing the present in light of the past".
Today's people take the lead in talking about "innovation", but innovation must be aware of the old.If you don't know the symptoms of the disease, how can you apply knife and medicine?It is only an abstract ideal out of thin air, reckless and forceful, seeking its realization, reckless and cracking, destroying the status quo without improving it.Whoever has a revolutionary contempt for the past is the formidable enemy of all real progress.The present can only be known through the past, and only a true understanding of the present can lead to a real improvement of the present.Therefore, those who value historical knowledge not only learn from the past to know the present, but also take part in the responsibility of nurturing and guiding the spirit of the future.
And human beings are normal, they must first "know" and then "emotion".The closest relatives are parents, followed by brothers, couples and even friends.Whatever he loves, he must know.Man fights and dies only for what he loves.People also only love what they respect, and people only respect what they know and understand.To ask people to respect God, one must first know the existence of God, which is like meeting face to face, and one must know why God is God, and then the heart of respecting God arises spontaneously.
The same is true for people and nations.But people and God are based on faith, while loving the country and the nation is based on knowledge, which is different.A person's parents do not have to be the greatest figures in the world; a person's love does not have to be the most beautiful model in the world, and it does not harm him as a parent and a loved one.
Only the depth of knowledge is the depth of love.If a nation is ignorant of its past history, it must be a nation without culture.Members of this nation must have no deep love for the nation, and must not be able to sacrifice for the true struggle of the nation, and the nation will eventually survive without contending for the power of the world.
People in today's country just disdain the past history of their own country, thinking that they don't pay much attention to it; since they are ignorant of their nation's past culture, they feel patriotic.This is love, which is only a kind of commercial love, like a farmer's love for his cattle.He only knows that his wealth and status depend on this, how can he have a deep love for his country more than ever before!Those who are now severing their hearts and ignoring their hearts in order to imitate those who died in the former enemy still have a sincere and deep love for their country and nation in the past history; There are those who cannot be humiliated.
Therefore, if the people want to have a deep love for the country, they must first have a deep understanding of the past history of the country.In order for its citizens to make real improvements to the current state of the country, they must first have a real understanding of the past history of the country.The historical knowledge we need today is here.
A brief discussion of modern Chinese historiography can be divided into three schools.One is the traditional school, the other is the reform school, and the third is the scientific school.
The "traditional school" focuses on memorization, is familiar with laws and regulations, knows more about prefaces and actions, and occasionally collates and supplements.This school inherits the old scale since the middle of the Qing Dynasty when Western forces did not enter China.
The second is the "Reform School", which originated in the Qing Dynasty and was advocated by a world with ambitions and eagerness for innovation.
Finally, it is called "Scientific School", which followed the trend of "sorting out the history of the country with scientific methods".This school and the traditional school both tend to focus on historical materials, and the path is relatively close; Bocha has some shortcomings, and the precision may be too much.The governance history of the two schools is similar to the lack of system and meaninglessness. They are both a kind of book learning, which has nothing to do with the current reality.It is better to use the school of "remembering" because you are familiar with the laws and regulations, know more about the foreword and act, learn more about historical facts, and get closer to personnel; even if it does not help the world, it will also benefit yourself.
As far as the "research school" is shocked by the reputation of "scientific method", it often separates historical facts and pursues partial and narrow investigations.Exchange living personnel for dead materials.Studying history is like dealing with rocks and mines, and dealing with electricity. It is impossible to see the entire activities of the predecessors, and it is indifferent to the cultural spirit of the ancestors.He only advocates evidence, praises income, and claims to be objective. He has no intention of the whole history of the body, nor does he care about the cultural achievements of his own nation and country.
However, the "innovative" school has a meaningful history, can be systematic, can strive to combine historiography with the current reality, can grasp the whole history, and can always pay attention to the evaluation of the past cultural achievements of their own nation and country.Therefore, most of the reformist's views on the history of governance can spread like wildfire and become popular all over the country.
Today's Chinese people have a little impression of national history, which is the gift of this school of historiography in the past few decades.Although, the "reformers" are eager to seek knowledge in history, but lazy to ask for materials.What's more, regarding the historical materials accumulated over the past two or three thousand years, we also deal with them with an innovative and realistic attitude.Therefore, in history, it can neither be as extensively known as the "Recording School", nor can it be as refined as the "Kaoding School".He is often ignorant of historical facts.His so-called system is nothing more than a castle in the air.The meaning of his rule of history has become meaningless.He grasps the whole history, especially the whole history that is conjectured in his chest.His evaluation of the past culture of the nation was inspired by his enthusiasm rather than external basis.
It combines history and reality, and specially uses historical slogans as a tool to promote the reality of reform.He can't really immerse himself in the historical knowledge of the past, and reveal the reality of the reform.They are those who, in their haste to achieve success, counterfeit knowledge which is neither true nor useful.Chinese people today only rely on the tone of this school of historiography to gain an understanding of national history, so Chinese people today are the most ignorant of national history.
The so-called "reformist" historiography is also changing at any time.In other words, it can be divided into three periods.
Its predecessor is the late Qing Dynasty.At that time, those who were eager for reform by those with aspirations and achievements belonged to the "regime".Therefore, when discussing history, those generations said: "China has been the history of an autocratic and dark regime for two thousand years since the Qin Dynasty." The generation said: "The twenty-four histories are the genealogy of emperors." Autocratic darkness" was wiped out.Those generations blamed the current illness on the tyranny of the past two thousand years.However, once the autocratic regime is overthrown, such arguments will also be retired after success, and will become a thing of the past.
Following the "political revolution", there is the "cultural revolution".The eyes of that generation gradually shifted from "politics" to "academic thought", so their discussions on national history also focused on the path of "academic thought".Therefore, those who talked about history said: "China has stagnated in thinking for two thousand years since the Qin Dynasty, and all things have stagnated because of it." It was covered up by Confucianism." Or it is said: "Thoughts in the past two thousand years have all been anesthetized by old learning." Therefore, Confucius may be blamed for the current pathology, or Laozi may be blamed.Or it can be said: "In the past two thousand years, the ideological world has not been in harmony with the autocratic regime." What is needed in modern times." Or it is said: "Thoughts are limited to words, if you want to sweep away the 2,000 years of thinking that has accumulated in China since the Qin Dynasty, it is better to abolish the words and create Roman Pinyin, which is almost cured." If such propaganda is successful, then such knowledge will also be a good treasure.
Following the "Cultural Revolution" came the "Economic Revolution".His generation said: "Regardless of 'politics' and 'academic', the latter is determined by the 'social form'. Therefore, if we want to effectively innovate political institutions and academic content, we should first engage in the transformation of the 'socio-economic form'."
His generation's opinions on the current state of affairs have an influence on history, and they say: "China has been in the "feudal period" for two thousand years since Qin Dynasty. The politics of the past two thousand years, and the academic studies of the past two thousand years, have nothing to do with it. The social and economic forms of the past two thousand years correspond to those of the so-called 'feudal period'." However, the economic reform has not been successful, so the arguments of this generation are still enough to move the hearts of the people of the country.Some historians looked aside and booed: "The history of the country is as vast as a sea of smoke. I know that as far as I can do it, it is just memorizing and reciting the profound truth, and it is just a detailed textual research. Why are you talking so high!"
Although, what Chinese people seek is a little knowledge of the history of the country, and it is not such a cumbersome textual research, nor is it such a heavy and complicated memorization. Need to know also.Someone said: "China has a history of autocratic and dark regimes for two thousand years since the Qin Dynasty." Then he is already a free citizen under a republican regime, no wonder he turned around and refused to care.Or say: "China has been dominated by the thoughts of Confucius and Lao Tzu in the Middle Ages for two thousand years since Qin Dynasty." Then he has already breathed the new air of the twentieth century, and he is a human being in Confucius and Lao Zi. Rather than what he said, he has been contemptuous and ignorant for a long time, and he is ignorant and ignorant. Why would you want to distinguish this case from the dead? It's no wonder that he worked hard and refused to stay.Or tell him: "My China has been the history of feudal society for two thousand years since the Qin Dynasty. Although it is still the same today, all the pains are there." , Don't change your face and praise, although you follow by the nose, don't regret it.However, if the theorists of this school are full of ambition for a day, the history of our country will still be shelved and covered in saucepans, and the Chinese will still be a nation without knowledge of national history.
The historical materials accumulated in the previous era are not equivalent to the historical knowledge needed in the later period, so history is constantly changing and rewriting with the passage of time.
According to previous histories, the Shangshu was the first history book, but there was a shortage of books, which shows that Chinese culture at that time had not yet reached the level that required chronicles.
Then there is the Spring and Autumn Period, which is the first chronicle.Secondly, there is Zuo Zhuan, which uses the outline to prepare the words in detail, which is the progress of the chronicle.However, at that time, "the major event of the country lies in sacrifice and Rong".Sacrifice is a common thing, and it is not necessary to write about common things, and military affairs are extraordinary things. Therefore, Zuo Zhuan mainly focuses on the alliances and wars of various countries.
The second is Shiji, which is a new history centered on characters. The activity of characterizing the characters at that time has gradually got rid of the group nature of ancient feudal and patriarchal societies and emerged.
The second is the Hanshu, which is the beginning of the history of the dynasty. This is the new need of the unified central government of the whole country, and its political power has been stabilized.
Since then, the so-called "official history" of Chinese dynasties has been formed, and then the new requirements of "general history" have been revived.Therefore, Du Youtongdian, this is the creation of "political books", a new history with the system as the backbone, and the evolution of the non-political system has reached a certain level, so there cannot be this.
Then there is Tongjian, which is a new general history of chronology.Thirdly, there are historical records, the beginning and the end, which is the reappearance of new history centered on events.However, like Yuan's Tongjian Chronicle, the sources are only limited to Tongjian, so the appearance has changed but the reality has not changed.Therefore, there is the so-called twenty strategies in Zheng Qiao's annals, whose historical vision is beyond political figures, personnel, and years.Others, such as local chronicles, genealogy, and school cases, are of all kinds, and there are countless new genres created to take advantage of the new needs of the moment.The main point is to catch the general records under the Shangshu, which are all interested in the overall narrative of the whole history.Looking at the differences in genre and content, we can see that the old history of China is constantly being rewritten.
Since the Southern Song Dynasty, and seven hundred years later, there has been no new history book that continues to be rewritten.This is because both the Yuan and Qing dynasties were ruled by foreigners, and they did not wish to rule history by the people of the country.During the Ming toilet, the brilliance was suddenly restored, and the haze was revived, so it was impossible to repair it.Today is an era of drastic changes unprecedented in China's history, and it is especially urgent to create a new history.However, due to the decline of historiography in the past seven hundred years, the Chinese people's understanding of national history has become more and more ignorant and without principles.None of the aforementioned schools of memorization, textual research, and propaganda can make a wish to write a new book for the history of the country, which is even worse for the sluggishness of historiography.
The new national history needed today will be a new general history from Shangshu down to Tongzhi.This new general history should be simple and concise, and must meet two conditions:
First, it must be able to clearly show the truth of the past cultural evolution of our country to others, and it will be the necessary knowledge for those who are interested in understanding China's past political, social, cultural, and ideological evolution;
The two should be able to reflect various complex and difficult problems in China in the context of old history, and they are necessary references for those who are willing to innovate the reality.
The former is actively seeking out the source of eternal life of the nation and nation, which is sent by the spirit driven by the whole history; the latter is passively pointing out the evidence of the recent illness of the nation and nation, which is the basis for improving the current plan.The most important task of this kind of new general history is to spread the true state of national history to the people of the country, so that Xiaoran understands the responsibilities that our ancestors have fulfilled to the country and the nation, and spontaneously thinks about it, and works hard to cherish and protect it. The sincerity also.
This kind of general history will undoubtedly achieve the purpose of propagating the reform school by memorizing and textualizing the school.He will surely emerge from the accumulated historical materials, and under extremely difficult preparations, he will show his extremely easy-going appearance.It will be distilled with the lifelong energy of experts, and it will be comprehensible for the people of the country to read every month.It can be imagined that the work of making up a new version of national history is difficult and enjoyable.
"Where do we start with a twenty-four history?" Today, I will write a simple, concise and systematic new version of the national history, and I must feel this pain.Will it follow the memorization and textual research?It will be flooded without return.Will it follow what the propaganda reformists do?And it will be empty and empty.
There are three things that modern reformers pay attention to: the first is the political system, the second is academic thought, and the third is social economy.Among the three, "social economy" is the foundation of the lowest layer, "political system" is the top layer of the top layer, and "academic thought" is the backbone of the middle layer.Generally speaking, the state of affairs in history cannot be excluded from these three.Today, the order of importance will be divided into subjects and objects, and whether to choose between them?Is it equal or equal?
Said, Gushe this.If you can get a close analogy, try to set up a simple metaphor.If a person today writes a biography or biography for a sportsman, it must be different from writing for a musician, and the details of the materials used are slightly different.Even if you write a short biography or chronology for a tennis player, it must be completely different from the author for a football player, and the details of the materials are slightly preserved.Why?The development of "personality", "environment" and "career" of a musician is different from that of an athlete; the development of personality, environment and career of a tennis player is also different from that of a football player; one person is like this, one nation, one The same goes for countries.Those who write national history must know exactly where the "personality" of their country's national cultural development lies, and then they can grasp its special "environment" and "career" and write about its special "spirit" and "appearance".On the contrary, it is only in their special environment and career that they can recognize the special points of their personality.In this way, the cycle goes on and on. If you want to know the special personality of a country or a nation, it is not as simple and easy as knowing a tennis player or football player.If it is necessary to seek the special personality of its spirit and appearance within itself, then it is one.
How do you know the personality of a tennis player?Because he suddenly plunged into the environment of a tennis player and engaged in tennis activities.All other diets, daily living, hobbies, and beliefs can be no different from others.If you make a chronicle for a tennis player, and copy the materials and layouts of a certain musician's adult chronicle, then that person will not participate in a certain year's music conference;He is a person who has no face in the history of music.Not only is it not different from others, but it is better to have nothing.I don't know that his activities and career are in tennis and not in music.The life of a tennis player cannot be found in the process of music history.It is unfortunate that those who govern the history of the country today have committed such a disadvantage.
In terms of politics, seek an organ that represents public opinion after repeated struggles, such as the innovations of the "Magna Carta" and "Parliament" in England.I also want something vigorous and clear, just like the outbreak of the French "Human Rights Revolution", and nothing more.It is no wonder that "the two thousand years since the Qin Dynasty have been a history of autocracy and darkness."
In terms of thinking, I hope to be like Martin Luther, who unmasked the banner of "freedom of belief" to fight against the Pope of Rome, and caused a huge wave of "religious revolution" in Europe, and nothing happened.It is no wonder that it is said that "the two thousand years since the Qin Dynasty have been bound by one family's thinking."
In terms of economy, it is impossible to seek the great miracles of discovering new colonies like Gema and Columbus who shoveled overseas and discovered new colonies; it is even more impossible to seek the eccentric, rich and poor scenes of today's European and American societies.It is no wonder that "since the Qin Dynasty for two thousand years, they have all been sleeping under the feudal society, and the night is long and there will never be a day."
Those who have the ambition to innovate in the past few decades have all praised Europe and the United States, and strive to move forward.Fascinated by others and forget oneself, stick to appearance and ignore feelings.On the other hand, looking back at the motherland, I have nothing for those who are prosperous and self-proclaimed.Therefore, China has been like a winter stinging insect for two thousand years since the Qin Dynasty. Its vitality is still alive and its activities are completely lost.The other party's eyes are dazzled by the sound of the surroundings in the tennis court, but he does not know that there is another environment where the orchestra is playing and the singing is overflowing.Therefore, it is said: The first task of governing the history of a country is to find the unique spirit within the nation itself.
Fanzhi history has two ends: one is to seek its "difference", and the other is to seek its "similarity".
What do you mean by asking for differences?Whenever the state of a certain era is suddenly different from its previous and subsequent eras, this is the "characteristic" that divides an era.From the difference between the two "states", that is, the connection between the two "characteristics", it can be divided into two eras.From the division of the two eras, we can see the "change" of history.From the tendency of "change", we can see the dynamics of its entire culture.From the smoothness and slowness of its dynamics, it can be judged that its culture is advancing and retreating.This method also.
What does it mean to seek the same?From the different states of the times, find out their "basic phases".These various bases are connected and connected to form a whole, which is the dynamic of the whole history.With the "change" of each section, a whole "movement" is formed.That is, the "movement" of a whole shows the "change" of each part.To see the sameness in the differences is to see the differences in the sameness.There seems to be a process in the constant changes throughout history.As far as its promotion is concerned, it is the "spirit" of its nation and the source of its national life.From the perspective of its arrival, it refers to the "culture" of its nation, which is the accumulated achievements of its national cultural development.This is called asking for the same.This is another way.
Therefore, in governing the history of the country, there is no need to have a selfishness of bragging and exaggeration, nor does it need to hold a sect standpoint.It is still necessary to seek evidence in an objective way, and to find out its dynamics by looking at the whole history.
If the change of a certain era lies in "academic thinking", I will focus on the academic thinking at that time and see how it has changed.
If the change of a certain era is in the "social economy", I focus on the social economy at that time and see how it changes. Where "change" lies is where the spirit of history lies, and where the evaluation of national culture lies.The so-called "change" refers to a certain state of affairs that was unprecedented in the previous period, but suddenly appeared in the latter period.There is clear evidence of this, and I can share it with others, and I can't tolerate it in the slightest.
Therefore, it is said: it is still necessary to seek evidence from the objective.The reformists talk about history, saying "China has been two thousand years since Qin Dynasty" every day. It is no different from saying that China has not changed in two thousand years since Qin Dynasty. .It's so, is it so?
In today's national history, if we pay attention to its dynamics, there is one thing that can be noticed, that is, our national culture often develops in "peace".European history often focuses on "war".It is in full swing, full of songs and tears.The period of demarcation often occurs in the midst of thrilling shocks.If we look at Chinese history with this mentality, China often seems to be lethargic and has not made progress.
In Chinese history, there have also been large-scale wars started from the lower classes of society. Unfortunately, these are often sacrificed for chaos rather than meaningful progress in demarcating boundaries.The chaos of Liu and Xiang at the end of Qin Dynasty can be described as an exception.The rise of the Ming ancestors, sweeping away the dust, and restoring the homeland can also be described as a progressive change.Others, such as the Yellow Turban at the end of the Han Dynasty, and even Huang Chao, Zhang Xianzhong, and Li Zicheng, were all chaotic and destroyed, with only retrogression and no progress.When people rule history, Hong and Yang are considered the pioneers of the Chinese national revolution, but this is solid.However, Hong and Yang have disturbed for more than ten years. Apart from the great trauma to the country and society, what is the achievement?This large-scale war waged from the lower classes in Chinese history is often not a good example of the development of national culture.
However, the progress of Chinese history has always been achieved in a peaceful manner and in smooth steps.If it is an empty analogy, Chinese history is like a poem, and Western history is like a play.Each act of a play has its completely different transformation.Poetry, on the other hand, moves to a new stage only in a harmonious rhythm, which is indivisible.Therefore, poetry represents the most beautiful part of Chinese culture, while drama does not occupy a place in China.In the West, dramatization is regarded as the sanctuary of writers.That is to say, the characters testify that Socrates died from a cup of poison, Jesus died from the cross, and Confucius lay between two couplets in his dream.The death of the three national saints is so different, which fully reflects the entire national spirit.Taking musicians and tennis players as an example, Western history is like a few wonderful hard-court tennis matches, while Chinese history is always melodious.
A brief introduction to the progress of Chinese history.Politically speaking, the establishment of the Qin and Han unified governments has created a miracle in the history of the country.People in recent times like to compare the Roman Empire and the Han Dynasty, but the foundation of the two countries is basically different.Rome spread out its influence on all sides from a center.The territories of Europe, Asia, and Africa are especially conquered and ruled by a central power.In this center alone, there is still a distinction between nobles and commoners.Once the upper-class nobles in this center gradually become corrupt, and the barbarians invade, it is like stabbing their hearts with sharp knives, and the entire empire will collapse.This is the form of the founding of Rome.
The Qin and Han unified governments did not use the power of a central location to conquer the surrounding areas, but the excellent forces from the surrounding areas joined together to form a central government.Moreover, there is no class distinction in this surrounding area.The so-called outstanding strength is often freely revealed and lively transformed from the whole society.Therefore, its nation-building work is based on the establishment of the center, rather than the conquest of the surrounding areas.
Rome is like a huge lamp hanging in the middle of a room, shining on the four walls; in Qin and Han Dynasties, lights were hung all over the room, reflecting each other; so Rome smashed its giant lamp, and the whole room was dark, while in Qin and Han Dynasties, all the lamps were not broken. Light is not perfect.Therefore, the Roman nation was shaken for a while, while the Chinese culture shined through the ages.
The scale of our country's founding in China is only obtained after hundreds of years of bleak management and difficult construction by our ancestors.In modern times, the science is advanced, the transportation is convenient, and the country is founded by beauties, but it is not as good as me.Like Britain and France, although the territory is vast, but to implement it by force, there is still fear and fear all day long.These are all Roman legacy, not Chinese conventions.
The talker likes to criticize China's politics with the autocratic regime. They don't know that since the Qin Dynasty, the scale of the country, the vast land and the people in China are beyond the power of one surname and one family.Therefore, the first emperor of Qin first ruled in the sea, and the subordinates of Li Si and Meng Tian were all scholars who were good at governing.
At the beginning of the Han Dynasty, if there was a slight desire to return to the will of the ancient nobles to divide and rule, what is the trend of the trend?Therefore, Gongsun Hong used commoner clothes as his prime ministers, breaking the conventional practice of conferring marquises with military merits and worshiping prime ministers, and the disguised aristocratic arbitrariness finally came to an end.Doctor's disciples, Bulang and Buli, are on the right track to become officials, and the hereditary Ren Yin's kindness also replaces them.Since then, there has been an open and objective standard for entering and becoming an official. The "royal family" and the government gradually separated, while the "people" and the "government" gradually approached.The regime was gradually liberated, the country's territory was gradually expanded, and social culture was gradually popularized.
Looking at the history of the country, the evolution of the political system can be divided into three levels: from feudalism to unity, one.The government composed of the clan, relatives, and soldiers gradually changed into a scholar-official government, two.From the family status of the gentry to the imperial examination campaign, three things.Only because of this, "examination" and "selection" are the two backbones for maintaining the discipline of Chinese governments.Officials are assigned to government affairs throughout the country, and the selection and appointment of officials is the same as the examination of the Ministry of Rites and the selection of the Ministry of Officials.Both of these have objective laws and regulations, which are public yardsticks, which cannot be shaken by the emperor or the prime minister.If we look for its meaning behind these politics, this is Li Yun's so-called purpose of "the world is the public, and the virtuous and capable are selected."
Provide a reasonable education to the people of the whole country, and then select talents under this kind of education to serve the country; and then determine the nobility and size of official positions based on their service performance.
This is exactly what the philosophers of the late Zhou Dynasty in the Warring States period coveted, and the political systems below Qin and Han evolved towards this.Especially in the process of national history, every time it is stretched in peace, ignorant people do not notice it, so they doubt China's historical political system.
The talkers also suspected that China's political system has no civil rights and no constitution.However, civil rights also have their own ways and institutions for their expression, and they can preserve their institutions in accordance with this method.Since the Qin Dynasty, China has been a large country with a vast land and many people. The system of elected representatives, such as the European and Western modern times, was beyond the control of our ancestors.However, it is true that the country can hold examinations over the years and select outstanding civilians from all over the country on average, so that they have the opportunity to participate in politics; and establish an objective service performance procedure as the criterion for the advancement and retreat of official positions.
The late Qing revolutionaries used the Civil Rights Constitution as a kind of propaganda to overthrow the Manchu Qing government, which was inherently effective.If you then accept this as the truth of Chinese history, saying that since the Qin Dynasty, China has only been autocratic and dark, and if you say that "the people have no rights and the country has no law" for two thousand years, it is obviously unfeeling and untrue.Since the Republic of China, the so-called new system of democratically elected representatives has not been practically implemented for a while because it does not suit the national conditions.The "examination" and "selection" systems that have been passed down through the ages, the two backbones for maintaining the government's discipline, have also disappeared along with the notoriety of autocracy and darkness.As a result, the corruption and chaos of all officialdoms rose up by Xu Cheng, and it has been severe until now.This does not know the truth about the history of the country, destroys it recklessly, and lightly talks about the evil consequences of reform.
The expression methods and institutions of the Chinese political system are different from those performed by modern Europeans.Therefore, if you want to fight for civil rights, and protect and raise them for a long time, you will have your own way.who?The scale of the establishment of each country is different, and the origin of evolution is also different.What is suitable for the A family and the country, and the B family and the country for those who see obstacles, the example is real.
People's revolutions in China are often difficult to launch, and difficult to clean up. The results are not as expected, and the damage is far greater than the construction.Therefore, the history of the country often progresses in peace, but sees retrogression in turmoil. This is limited by the scale of China's founding, and it is also the political system that our ancestors created to suit our country's conditions. Today we should deeply understand it. one thing.If you don't know the truth about the history of the country, destroy it recklessly, and talk about reform lightly, then there will be evil consequences that you should eat.
Next, please talk about academic thinking.The talker took the lead in imitating the "Middle Ages" of Europe based on the academic studies after China's Qin Dynasty.However, it is difficult to compare and combine.Medieval European thought was dominated by "religion", while Chinese academic circles had long since broken free from the shackles of religion.
Let's take the history of learning as an example, the academics of the ancients were unified by the king's officials, and the historians especially held the full power of ancient academics. The "history" is a member of the ancestral temple's functions, so religion, aristocracy, and academics are often combined and not separated.Confucius began to compose "Spring and Autumn" with common people as a new history. "The things are about Qi Huan and Jin Wen". With Confucius, historiography began to be divorced from both religion and aristocracy.
However, the Sima family in the Western Han Dynasty said: "The literature, history and ephemeris are close to divination and admiration, and the Lord advocates excellent animals." This is not an angry speech, but a true statement.The Taishi of the Han Dynasty belonged to Taichang, and he was a member of the ancestral temple.Tai Le, Tai Zhu, Da Zai, Tai Bu, Tai Physician, and Tai Shi are the Six Commanders under Tai Chang.Under too happy, self-advocating excellence.In the ancestral temple, Taishi and Chanyou both have their duties of worship.Historiography is still unified under the emperor, ancestral temple, ghosts and gods.However, the Sima family did not limit themselves by this, and set out to write "Historical Records" in anger, conceited to continue Confucius' "Spring and Autumn";Sima didn't want to offend him.And Banshi of the Eastern Han Dynasty, who was not a historian, was imprisoned for the history, but he was found and released, and the draft was suspended as the history of the country.Since then, Chinese historiography has been completely separated from the emperors and ancestral temples, and has been freely produced by the people.
Moreover, the study of Wang Guan has spread to hundreds of schools, so in addition to "historians", there are also "doctors".These two officials were both officials in charge of academics under the political organization at that time.
"Historist" is the tradition of the ancient king's official studies, and "doctoral officer" is the representative of the emerging schools of thought in later generations.Doctors are also too common, and academics are still unified in the ancestral temple.However, the Taishi only works with the ephemeris, divination and blessings, and the doctor can predict the government affairs, attend the court meeting and consult, then the new hundred schools of thought in the society have surpassed the ancient king's official learning.
However, since the Qin Dynasty, the techniques of divining dreams and seeking immortality have all required a doctorate, which is still favored by emperors.And Han Wu listened to Dong Zhongshu's suggestion, dismissed hundreds of schools, and established a doctor of "Five Classics", so the nature of the doctor was clarified; At the same time shoulder the responsibility of national education.And doctoral students are the only right way to become an official.
As a result, academics not only broke away from the influence of "religion", but also became independent under the influence of "politics".Since then, the status of academics has always been above the political power, and enjoyed its freedom, and has always fulfilled its responsibility to guide politics.And politics has long been separated from religion, so what the Chinese hoped for at that time was a kingdom on earth, not a kingdom of heaven in the sky.
Confucius wrote "Spring and Autumn", 480 years before Jesus was born.Ma Qian wrote "Historical Records", also 100 years before Jesus was born.At that time, China's political society was moving in a reasonable direction. The ethical education of life, that is, its "religion", had nothing to look up to in the vague spiritual world; destruction.The promotion of Christianity was precisely because the Europeans were unable to build a reasonable new country at that time, and the happiness on earth was hopeless, so they turned to God.Therefore, the religions in the Middle Ages of the West arose specifically to continue the gap in the political organization at that time, and at the same time replaced part of the political tasks.
If it must be compared with the history of China, only during the Wei and Jin Dynasties of the Three Kingdoms, the unified government collapsed, the society was chaotic, and Buddhism was imported, the difference is close.However, the size of the government of the Eastern Jin Dynasty and the Northern and Southern Dynasties, as well as the theory of state-building, still come from the Han Dynasty.At that time, emperors, kings and ministers, who sincerely converted to Buddhism were not without exception; more importantly, monks and Buddhist scriptures were especially for the sidelines of life, and they have never been able to usurp the life ethics education of traditional Chinese political society and replace them.The restoration of the unified government in the Sui and Tang Dynasties, its spiritual origin, is clearly the literary and political thought passed down by Confucius and Dong Zhongshu, but Buddhism has no guiding role in politics.
The so-called Western impression that "the state is built on religion" has absolutely nothing to do with it in China.Following the prosperous unification of the Sui and Tang Dynasties, there was the prevalence of Zen thought.There are similarities between Zen philosophy and the approach of Martin Luther's Reformation.However, the Western religious revolution has caused long-term cruel massacres, but there is no such thing in China. Chinese Buddhism still maintains its original quality as a super-worldly religion. All kinds of worldly rights are in one body, so the reform of its teachings has to involve the disturbance of the state of the world.
Although Chinese Buddhism flourished for a while, it still retains its original super-worldly nature. It is because all the worldly affairs in China's political society, despite the disturbances of the end of the Han Dynasty and the Wuhu period, the fundamental spirit still exists.
From the Eastern Jin and Southern and Northern Dynasties to the Sui and Tang Dynasties, they still evolved from this source, which is different from the Western countries that have fallen into a state of darkness since the disintegration of the Roman Empire.Why did the West fall into a dark period of misfortune since the fall of the Roman Empire, but fortunately not after the fall of the Han Dynasty in China?The founding of the country with Rome is originally different from the spirit of the Han Dynasty.Rome was established by the conquest of the nobles and soldiers, and the corruption and degeneration of the nobles and soldiers, the spirit of its founding did not exist at all.
The northern barbarians were not influenced by Roman culture before, and after they broke through Rome, what they got was a phantom of the Roman Empire in history. As for the new spirit of how to create a new country, they had to be born in themselves .要之，北方蛮族之与罗马帝国，乃属两个生命，前者已老死，后者未长成，故中间有此一段黑暗。
至于汉代统一政府之创兴，并非以一族一系之武力征服四围而起，乃由常时全中国之文化演进所酝酿、所缔造而成此境界。换言之，秦、汉统一，乃晚周先秦平民学术思想盛兴后，伸展于现实所应有之现象；并不如西洋史上希腊文化已衰，罗马民族崛起，仍是两个生命，不相衔接也。
汉代之覆亡，特一时王室与上层政府之腐败；而所由缔构此政府、推戴此王室之整个民族与文化，则仍自有其生命与力量。故汉末变乱，特如江上风起，水面波兴，而此滔滔江流，不为废绝。
且当时五胡诸蛮族，中国延之入内地者，自始即与以中国传统文化之熏陶，故彼辈虽乘机骚动，而彼辈固已同饮此文化之洪流，以浇溉其生机，而浸润其生命。彼辈之分起迭兴，其事乃仅等于中国社会内部自身之一种波动。惟所缺者，在其于中国文化洪流中，究竟浇溉未透、浸润未深而已。然隋唐统一盛运，仍袭北朝汉化之复兴而起。如此言之，则渊源于晚周先秦，迁衍至于秦汉、隋唐，此一脉相沿之学术思想，不能与罗马覆亡后西洋史上之所谓“中古时期”之教会思想相比，断断然矣。
北宋学术之兴起，一面承禅宗对于佛教教理之革新，一面又承魏晋以迄隋唐社会上世族门第之破坏，实为先秦以后，第二次平民社会学术思想自由活泼之一种新气象也。若以此派学术与西洋中古时期之教会相比，更为不伦。元明以下，虽悬程朱经说为取士功令，然不得即目程朱为当时之宗教。明代极多遵陆王而反抗程朱者，清代尤盛以训诂考据而批驳程朱者。社会学术思想之自由，并未为政治所严格束缚，宗教则更不论矣。
若谓中国学术，尚未演进于西洋现代科学之阶段，故以兴西洋中古时期相比论；此亦不然。中国文化演进，别有其自身之途辙，其政治组织乃受一种相应于中国之天然地理的学术思想之指导，而早走上和平的大一统之境界。此种和平的大一统，使中国民族得继续为合理的文化生活之递嬗。因此空中天国之宗教思想，在中国乃不感需要。亦正惟如此，中国政制常偏重于于中央之凝合，而不重于四围之吞并。其精神亦常偏于和平，而不重于富强；常偏于已有之完整，而略于未有之侵获；对外则曰“昭文德以来之”，对内则曰“不患寡而患不均”。故其为学，常重于人事之协调，而不重于物力之利用。故西洋近代科学，正如西洋中古时期之宗教，同样无在中国自己产生之机缘。
中国在已往政治失其统一，社会秩序崩溃，人民精神无可寄托之际，既可接受外来之“宗教”，中国在今日列强纷争，专仗富强以图存之时代，何尝不可接受外来之“科学”？惟科学植根应有一最低限度之条件，即政治稍上轨道，社会稍有秩序，人心稍得安宁是也。而我国自晚清以来，政治骤失常轨，社会秩序，人民心理，长在极度摇兀不安之动荡中。此时难谋科学之发达，而科学乃无发达余地。论者又倒果为因，谓科学不发达，则政治、社会终无出路。又轻以中国自来之文化演进，妄比之于西洋之中古时期，乃谓非连根铲除中国以往学术之旧传统，即无以萌现代科学之新芽。彼仍自居为“文艺复兴”、“宗教改革”之健者，而不悟史实并不如此。此又不明国史真相，肆意破坏，轻言改革，仍自有其应食之恶果也。
请再言社会组织。近人率好言中国为“封建社会”，不知其意何居？以政制言，中国自秦以下，即为中央统一之局，其下郡、县相递辖，更无世袭之封君，此不足以言“封建”。
以学术言，自先秦儒、墨唱始，学术流于民间，既不为贵族世家所独擅，又不为宗教寺庙所专有。平民社会传播学术之机会，既易且广，而学业即为从政之阶梯，白衣卿相，自秦以来即尔。既无特殊之贵族阶级，是亦不足以言“封建”。
若就经济情况而论，中国虽称以农立国，然工商业之发展，战国、秦、汉以来，已有可观。惟在上者不断加以节制，不使有甚贫、甚富之判。又政府奖励学术，重用士人，西汉之季，遂有“遗子黄金满籯，不如一经”之语。于是前汉“货殖”“游侠”中人，后汉多走入“儒林”“独行传”中去。所以家庭温饱，即从事学问，而一登仕宦，则束身礼义之中。厚积为富，其势不长，然亦非有世袭之贵人也。
井田制既废，民间田亩得自由买卖，于是而有兼并。然即如前汉封君，亦仅于衣租食税而止。其封邑与封户之统治，仍由国家特派官吏。以国家法律而论，封君之兴与封户，实同为国家之公民。后世如佃户欠租，田主亦惟送官法办，则佃户之卖田纳租于田主，亦一种经济契约之关系，不得目田主为贵族、为封君，目佃户为农奴、为私属。土地既非采邑，即难“封建”相拟。然若谓中国乃资本主义之社会，则又未是。以中国传统政治观念，即不许资本势力之成长也。
西洋史家有谓其历史演变，乃自“封建贵族”之社会，转而为“工商资本”之社会者。治中国史者，以为中国社会必居于此二之一，既不为“工商资本”之社会，是必“贵族封建”之社会无疑。此犹论政制者，谓国体有君主与民主，政体有专制与立宪。此特往时西国学者，自本其已往历史演变言之。
吾人反治国史，见中国有君主，无立宪，以谓是必“君主专制”，仅可有君主，无立宪，而非专制。中国已往社会，亦仅可非封建，非工商，而成一格。何以必削足适履，谓人类历史演变，万逃不出西洋学者此等分类之外？不知此等分类，在彼亦仅为一时流行之说而已。国人懒于寻国史之真，勇于据他人之说，别有存心藉为宣传，可以勿论；若因而信之，谓国史真相在是，因而肆意破坏，轻言改革，则仍自有其应食之恶果在矣。
然则中国社会，自秦以下，其进步何在？曰：亦在于经济地域之逐渐扩大，文化传播之逐次普及，与夫政治机会之逐次平等而已。其进程之迟速不论，而其朝此方向演进，则明白无可疑者。若谓其无清楚界限可指，此即我所谓国史于和平中得进展，实与我先民立国规模相副相称，亦即我民族文化特征所在也。
尝谓世界群族，其文化演进，主要者不越两型：
一者环地中海之四周，自埃及、巴比伦、爱琴、波斯、希腊、罗马以渐次波及于欧罗巴之全部，此西方之一型也。
一者沿黄河两岸，以达于海滨，我华夏民族，自虞、夏、商、周以来，渐次展扩以及于长江、辽河、珠江流域，并及于朝鲜、日本、蒙古、西域、青海、西藏、安南、暹罗诸境，此东方之一型也。此二型者，其先限于地势，东西各不相闻接。
西方之一型，于破碎中为分立，为并存，故当务于“力”的战争，而竞为四围之战。东方之一型，于整块中为围聚，为相协，故常务于“情”的融和，而专为中心之翕。一则务于国强为并包，一则务于谋安为系延。
故西方型文化之进展，其特色在转换，而东方型文化之进展，其特色则在扩大。转换者，如后浪之覆前浪，波澜层叠，后一波涌架于前一波之上，而前一波即归消失。西洋史之演进，自埃及、巴比伦、波斯以逮希腊、罗马，翻翻滚滚，其吞咽卷灭于洪涛骇浪、波澜层叠之下者，已不知其几国几族矣。
扩大者，如大山聚，群峰奔凑，蜿蜒缭绕，此一带山脉包裹于又一带山脉之外，层层围拱，层层簇聚，而诸峰映带，共为一体。
故中国史之演进，不仅自两汉而隋、唐，两宋、明，一脉相沿，绳绳不绝；即环我族而处者，或与我相融和而同化，如辽、金、蒙古、满洲、西藏、新疆诸族；亦有接受我文化，与我终古相依，如梁甫之于泰山然，则朝鲜、日本、安南之类是也。
将西洋史逐层分析，则见其莫非一种“力”的支撑，亦莫非一种“力”的转换。此力代彼力而起，而社会遂为变形。其文于同一世界中，常有各国并立；东方则每每有即以一国当一世界之感。
故西方常求其力之向外为战争；而东方则惟求其力于内部自消融，因此每一种力量之存在，常不使其僵化以与他种力量相冲突，而相率投入于更大之同情圈中，卒于溶解消散而不见其存在。我所谓国史于和平中见进展者在此。
故西方史常表见为“力量”，而东方史则常表见为“情感”。西方史之顿挫，在其某种力量之解体；其发皇，则在某一种新力量之产生。中国史之隆污升降，则常在其维系国家社会内部的情感之麻木与觉醒。此等情感一且陷于麻木，则国家社会内部失所维系，而大混乱随之。
中国史上之大混乱，亦与西方史上之“革命”不同。西方史上之革命，多为一种新力量与旧力量之冲突。革命成功，即新力量登台，社会亦随之入一新阶段。中国史上之混乱，则如江河绝堤，洪水泛滥。泛滥愈广，力量愈薄，有破坏，无长进。必待复归故槽，然后再有流力。中国社会，自秦以下，大体即向“力”的解消之途演进。迄于近世，社会各方平流缓进，流量日大，而流速日减。以治西史之眼光衡之，常觉我民族之潺缓无力者在此。
然我民族国家精神命脉所系，固不在一种力之向外冲击，而在一种情之内在融和也。盖西方制为列国争存之局，东方常为融和者，至是乃不得不卷而藏之，而追随于彼我角力争胜之场；此已为东方之不得不见逊于西方者矣。抑我之所以为国家社会内部一统情感融和者，方其时，又适值麻痹堕退之际，自清中叶后乾、嘉以来，川、楚、两粤大乱迭起，洪流四泛之象已成，中国社会本苦无力，又继之以追随西方角力争胜之势，既不足以对外，乃转锋而内向。终于“情”的融和，常此麻木，“力”的长成，遥遥无期。不断绝堤放坝，使水流不断泛滥，洪水遍于中国，而国人仍复有沉酣于凭藉某力推翻某力之好梦者。此又不明国史真相，应食恶果之一至可痛心之例也。
一民族一国家历史之演进，有其生力焉，亦有其病态焉。生力者，即其民族与国家历史所推进之根本动力也。病态者，即其历史演进途中所时时不免遭遇之顿挫与波折也。人类历史之演进，常如曲线形之波浪，而不能成一直线以前向。若以两民族两国家之历史相比并观，则常见此时或彼升而我降，他时彼降而我升。只横切一点论之，万难得其真相。今日治国史者，适见我之骤落，并值彼之突进，意迷神惑，以为我有必落，彼有必进，并以一时之进落为彼、我全部历史之评价，故虽一切毁我就人而不惜，惟求尽废故常，以希近似于他人之万一。不知所变者我，能变者亦我，变而成者依然为我。譬之病人，染病者为我，耐病者亦我，脱病而复起者仍我也。一切可变，而“我”不可变。若已无我，认为变者？变而非我，亦何希于变？必有生力，乃可去病。病有其起因，而非生力之谓。若医者谓：“君病之起，起于君之有生，君当另换一无病之生”，此为何等医耶！讳疾拒医固不当，亦未有因人病而从头绝其生命以为医者。故治史者，必明生力，明病态。生力自古以长存，病态随时而忽起。今日之中国，显为有病，病且殆矣，万不容讳。然犹有所希冀者，其人虽病，尚有内部自身生力可以为抗。若如今人乃仅婉言之，直捷而道，惟有早日绝其生命之一法而已。凡此皆指“生原”为“病原”之妄说也。
“生原”者，见于全部潜在之本力，而“病原”则发于一时外感之事变。故求一民族一国家历史之生原者，贵能探其本而揽其全；而论当前之病态者，则必辨于近世而审其变。国史绵历，既四、五千年于兹，其病象之见于各时期者，推原寻因，不能全同。有染沾稍久者，亦有仅起于当前者。
要而言之，国史自隋唐以来，科举制既兴，士族门第之地位消融渐尽，而社会走上平铺散漫之境，此中国晚近世一大变也。
逆溯中国当前病象，推之最远，至于中唐安史之乱以来而极。究生力必穷之最先，诊病况必详之最后。西人论史，盛夸起文明光昌，而渊源所自，必远本之于希腊、罗马。国人捧心效颦，方务于自谴责，而亦一一归罪于古人，断狱于唐虞三代之上，貌是而神非，甚矣其不知学也。
中唐以来之社会，既成一平铺散漫之社会，而其政治，仍为一和平的大一统之政治。故一“王室”高高在上，而“社会”与“政府”之间，堂阶益远，常易招致“王室”与“政府”之娇纵与专擅，一也。
社会无豪强巨富，虽日趋于平等之境，然贫无赈，弱无保，其事不能全仰之于政府，而民间每苦于不能自振奋，二也。
政府与民间之所以赖以沟通者，曰惟“科举”，然科举既悬仕宦为鹄的，则从事于投选者，往往忘其义命而徒志于身家之富贵与温饱，三也。此三者，厥为中唐以来中国政治、社会走入一新境后所易犯之病征。
宋儒讲学，即针对此病态而发。然而宋之为病，尚不止于此。宋人不能自解救，而招致蒙古之入主，一切政制，为急剧之退转，益与后世中国以莫大之创伤。
明祖崛起草泽，征元政废弛，罢宰相，尊君权，不知善为药疗，而转益其病。清人入关，盗憎主人，钳束猜防，无所不用其极，仍袭明制而加厉。故中国政制之废宰相，统“政府”于“王室”之下，真不免为独夫专制之黑暗所笼罩者，其事乃起于明而完成于清，则相沿亦已六百年之久。
明儒尚承两宋遗绪，王室专制于上，而士大夫抗争弥缝于下，君臣常若水火，而世途犹赖有所匡系。故明之亡而民间之学术气节，尚足照耀光辉于前古。清人又严加摧抑，宋、明七百年士人书院民间自由讲学之风遂炽。于是士大夫怵于焚坑之酷，上之为训诂、考据，自藏于故纸堆中以避祸，下之为八股、小楷，惟利禄是趋。
于是政府与民间所赖以沟贯之桥梁遂腐断，所赖以流通之血脉遂枯绝。中国之幸免于乱者，亦惟满清诸豪酋猜防压制、诱胁愚弄之力。此稍读康、雍、乾三朝史略，可以知之。故使世运益败坏于冥冥漠漠之中，而姑以搏一时之安宁。此乃斩丧我民族永久之元气，而以换造彼目前之荣华者也。逮满族统治之力既衰，而中国政治、社会之百病，遂全部暴露。
论者每谓自嘉、道以来，东西势力相接触，东方乃相形见拙；此似是而未尽之说也。纵使嘉、道以往，长得闭关自守，海道之局不开，满洲之治权，仍必颠覆，中国仍必大乱。其病先已深中于自身之内部，而外邪乘之，其病象遂益错出。因使庸医操峻剂，更奏迭前，茫昧而杂投，以互期于一逞，则几何其病之不日殆也。
晚清之季，谈者率自称我民族国家曰“睡狮”，曰“病夫”，此又不知别白之说也。夫“睡”与“病”不同。睡者精力未亏，蹶然兴起，犹可及人；病者不然。晚清之季则病也，非睡也。且其病又入膏肓，非轻易所能拔除。异族统治垂三百年，其对我国家、社会、文化生机之束缚与损害，固已甚矣。然中国以二千年广土众民大一统之局，“王室”为其客观之最高机关，历史沿袭既久，则骤变为难。
又况自明以来六百年，