Chapter 47 Chapter 44 Morale under Tribal Regime in the Narrow Sense: Academics Before Qian and Jia in the Qing Dynasty

When the Qing people entered the customs, they encountered fierce resistance from the scholar-bureaucrats of the Ming Dynasty, especially in the Jiangnan area. Their ability to resist alien races is meager, but their consciousness of resisting alien races is extremely common and profound. Chinese people's national concepts often contain extremely profound cultural significance. Those who can accept Chinese culture are often willing to treat all people as equals and cherish each other. The Han Dynasty treated the Xiongnu and Xiqiang tribes, appease Huairou, and lured them into the fortress.During the Southern and Northern Dynasties, the northern gentry cooperated with the Hus, and most of them held this kind of thinking.

In the Liao and Jin separatist regimes, although they all wanted Sinicization, the cultural foundation of northern Chinese society at that time had already been weakened, so the ability to assimilate foreign races was not strong enough. Yuan people were proud of their military power and despised Sinicization.The Qing people, on the other hand, had no military power to rely on. Once they entered China, they began to recruit scholars, open up their political power, and make practical concessions in accordance with the practices of traditional Chinese political systems. Some scholar-bureaucrats in the north began to compromise with the Qing regime.

However, the Qing Dynasty had tricks. On the one hand, the government made actual concessions publicly, and on the other hand, it strictly enforced the order to shave their hair, so that Chinese literati and bureaucrats would admit that they had surrendered to a culture.Thus aroused the resistance of the South.At that time, the southern scholars were far less enthusiastic about supporting the Ming regime than they were for the clothing system. However, the combination of temporary righteous indignation of the southerners and the people could not resist the 30 years of training and experience of the regular army under the traitors.As a result, Chinese scholars and people succumbed to the pain of their own imperfect organization.However, the mentality of most southern scholars and people against the Qing court still exists.

Chinese social institutions, from the beginning of Han Dynasty to Wu Dynasty, continued to use ideals to control facts, and embarked on a path, that is, scholars were at the center, farmers were at the bottom, and businessmen were only side branches.Therefore, apart from studying and becoming an official, the social ideal is to be an old farmer in the world, and to breed goods in the market, which is not a correct path. The inheritor of national cultural orthodoxy is in the hands of scholars.The reason why scholars can perform this duty is because they have a political outlet, so that their economic life can be maintained above a certain level.

If scholars are made to oppose imperial examinations, reject official positions, and openly fail to cooperate with the upper-level regime, they will lose their economic support. Therefore, if a scholar wants to bear the responsibility of national traditional culture, he must be born in an official position.Although the adherents of the late Ming Dynasty had a very strong national concept, in the end, apart from themselves, their relatives, friends and even their descendants could only be elected as officials, so they embarked on a compromise with the foreign regime.Only in this way, they can also bear the national culture they value most.

Gu Yanwu was originally from a family in Kunshan, but after the Ding Revolution, the slaves rebelled, making him unable to live in peace.This shows that the so-called "old family" of the descendants is quite different from the big family before the middle Tang Dynasty.The Gu family wandered in the north and paid great attention to farming, farming and business.Therefore, there is no problem with its private economy.However, it is not easy to lay a foundation from this, keep away from politics, and serve as the nutrition of cultural undertakings. The living conditions of the adherents in the late Ming Dynasty are roughly as follows:

One, become a monk.If this is the case, the traditional cultural ideals and cultural undertakings of the Chinese scholar class will be completely destroyed. Second, practice medicine.If the medical profession is good, it will hinder their career and academics, and if the medical profession is bad, it will not be enough to maintain their livelihood. Three, farming.This life is extremely hard, and he still cannot complete his academic traditions. Four, office.It is an indirect compromise that most scholars have to learn stereotyped application.But Wancun uses stereotyped cases to develop national ideas, and unexpectedly encounters a strange disaster behind him.

Fifth, bitterness.This kind of life ends with the body. Six, tour curtain.Although these people have bright ambitions, they follow people close to each other, and they will enter the officialdom after passing a pass. 7. Doing business.This aspect is the least.Pure business planning is divorced from academic and cultural undertakings. If social institutions cannot motivate changes, then the words "remnants are not hereditary" can easily be spit out by the population at that time.If they immerse themselves in the work of resistance, most of the elders have withdrawn from the work of resistance before committing themselves to academic and cultural undertakings.

Because of China's vast land and people, once the politics stabilizes, it is not easy to get excited.Therefore, most of the elders in the late Ming Dynasty advocated the restoration of feudalism, and some even advocated the restoration of the clan's family status.Due to feudalism, the state system was divided and easily shaken.In a society with big clans and great families, it is easy to rise up.It is not easy for them to use weak scholars to mobilize the masses to engage in the unified political power struggle, so I thought about it after thinking about it. Chinese society has actually embarked on a relatively peaceful and stable road, and it is suitable to be ruled by a tribal regime in a narrow sense.

However, the survivors of the late Ming Dynasty, although they were full of enthusiasm and hatred, their steadfast ambitions and honest style of study were enough to penetrate the hearts of scholar-bureaucrats in the Qing Dynasty for hundreds of years, and implicitly dominated their atmosphere.Until the end of the Qing Dynasty, the potential of their personality was still relied on to be the most effective tool for promoting the revolution.Although the Qing government took advantage of the situation and seized the territory of the whole of China with temporary military strength, it could not ignore the peaceful forces of culture in society and openly liberated its regime.

The degree to which the emperors of the early Qing Dynasty worked hard to Sinicize is also quite admirable. Especially like Kangxi's eagerness to learn.At 17 or 8 o'clock in the year, I used to study and coughed up blood frequently, but I still refused to give up.In the early days, the preaching officials taught every other day, but the emperor ordered that the lectures be changed on a daily basis.The San Francisco changed, but the emperor still refused to abolish the system of teaching.When repairing the palace, he moved to Yingtai, and still made the lecturers enter the Tao.In the 23rd year of the southern tour, I stayed at Yanziji, and I continued to chant until the third drum at night.He is proficient in astronomy and calendar calculations, and he is the first person among the emperors of the Qing Dynasty. And the Chinese scholars who bowed their knees to the Qing court were set aside because of the example of the survivors, which was enough to make their consciences exposed from time to time, and the administration of officials gradually got on track.The political situation in the early Qing Dynasty, so compared with the mid-Ming Dynasty and below, it is still considered the winner.However, in terms of world fortune and material resources, it is really not as clear as Ming.In the 50th year of Kangxi's so-called flourishing age, the number of people was less than half of that of Wanli in Ming Dynasty. In the 50 years of Kangxi, the number of Dingkou in each province: After a long period of chaos and withering, social order is relatively easy to maintain. Over time, the vitality of the society gradually recovered, and the emperors of the Qing Dynasty inevitably became arrogant and indulgent. However, the generation of scholars has changed and gradually corrupted. The academic culture at that time gradually became out of touch with the political cause. The Jiangsu and Zhejiang areas were originally the highest gathering point of the country's economy and culture up to the Southern Song Dynasty, that is, the most popular place to resist the Manchu Qing regime since the early Qing Dynasty. Because of their contempt for the Manchu Qing regime, they invisibly affected their contempt for imperial examinations.And because of the contempt for the imperial examination, it has virtually affected the contempt for the interpretation and righteousness of the ancient scriptures designated by the imperial imperial examination. Therefore, the Song, Yuan, and Ming dynasties inherited the righteous teachings on ancient classics, which were unanimously rejected by the new style of study in Jiangsu and Zhejiang.Because of the so-called "Sino Studies" and "Song Studies". At that time, among scholars in Jiangsu and Zhejiang, there were those who should not take the imperial examination because of their family scriptures.There was also a time when Kedi, after a little official career, got away and left, no longer nostalgic for those who.In short, among scholars of this generation in the Qing Dynasty, there was actually a very strong traditional ethos of opposing the imperial court and imperial edicts, which originated from the adherents of the Ming Dynasty, but the other generation may not be aware of it. Therefore, their thoughts of anti-imperialism and anti-gong will not be exposed. Because of the brutal literary prisons of the Shun, Kang, Yong, and Qian dynasties, scholars never talked about current affairs of the government. Qing officials dare not engrave their own memorials for fear of offending.And dare not record the words and deeds of contemporary famous officials.In the eighth year of Qianlong's reign, Hang Dazong accepted the Imperial History Examination as Jinshi. Occasionally, the imperial court employed people who should not be divided into full and Han areas, and he was severely condemned, which was almost unexpected.They will be released for life, let alone hired.At the same time as Hang Lue, Quan Zuwang wrote a book deliberately to collect the adherents of Luo Xiangbang, Song and Ming. Second, due to the fact that the academies in the Qing Dynasty were completely government-run, morale was bought with groceries. Yuan Mei's "Academy Conference" said: "The outstanding people of the people have been promoted to the academy, and the outstanding people of the people have been promoted to the academy. The scholars who are promoted have their own age, and those who have been promoted to the academy have a moon. There are many poor scholars and rich people. Few, so they asked for fame on credit and sought food. The people at the top explored it, and they pretended to shock and depose them with mediocre granaries, and they claimed to be able to teach. This is too much." The stele strictly prohibits it, open it for this, and suppress it for that. Scholars are not stupid, how can they not know? At that time, the famous Confucianism and the prestige, the person in charge of the academic affairs of the academy, did not want to follow the stereotyped teaching, but only tended to the ancient and elegant way. For example, Lu Wenxuan, Quan Zuwang, Qian Daxin, Li Zhaoluo, etc. who were proficient in Confucianism for a while and had no ambition to be an official, had to live in an academy and still be able to make a living.The teachers he teaches are neither willing to be secular in the imperial examination, nor dare to get involved in the real things of life.Ming people are like confidantes, and the atmosphere of lecturing in society is not liked by Qing Confucians.If you don't favor the ancient research scriptures to collect them yourself, how can you be self-sufficient? Three economic conditions in Jiangsu and Zhejiang continue to flourish, and the society can cultivate a generation of pure academic atmosphere detached from practice. In the sixth year of Wanli in the Ming Dynasty, the national household registration was more than 60.89 million, while Jiangsu and Zhejiang accounted for 10.5 million.During the Qianlong period, Zhili Province was defeated by Yangzhou Prefecture.Shanxi, Shaanxi, Gansu, and Henan provinces all lost to Songjiang Prefecture.Since the Ming Dynasty, the number of book collectors in Jiangsu and Zhejiang provinces has been far greater than that of the previous generations.However, Yangzhou is well-known for salt merchants, and its economic strength is enough to moisten the scholars of Jiangsu and Zhejiang even more.Of the seven "Siku Quanshu" in the Qianlong Dynasty, the inner court accounted for four, and Jiangsu and Zhejiang also accounted for three.This can also be seen that academics were concentrated in Jiangsu and Zhejiang at that time. Four, since the invention of printing and the convenience of book circulation, the style of liberal art has been flourishing from Song Dynasty to Ming Dynasty. People in the Tang Dynasty were erudite, focusing on contemporary laws and regulations, such as Du You's "Tong Dian".The knowledge of Song Dynasty is far beyond that of Tang Dynasty. Just looking at the collection of "Tongzhitang Jingjie", we can see the traces of Song Dynasty Confucianism.As far as historiography, such as Sima Guang, Zheng Qiao's "Tongzhi", Li Tao's "Continued Zizhi Tongjian Changbian", etc., are profound and profound, especially beyond the reach of the people of Tang Dynasty.The Southern Song Dynasty was more prosperous than the Northern Song Dynasty.That is to say, the characters at the time of changing dynasties, such as Wang Yinglin, Hu Shenzhi, Ma Duanlin, etc., are all outstanding in their erudition and elegance.The world suspects that Song learning is crude, but it is not.That is to say, like Zhu Zi, whose learning is vast, how easy is it to see his career?Although in the Ming Dynasty, after inheriting the Yuan people's ignorance of learning, they were deeply harmed by stereotyped imperial examinations, but the long-standing history of liberal arts was also concealed and publicized.Textual research in the Qing Dynasty also inherited the Ming people.It is easy to spread books in society, and the study of liberal arts and textual research will surely flourish in response to the times.Only Song and Ming were more ambitious and powerful, and suppressed them. Therefore, Zhu and Lu must be counted first in the Southern Song Dynasty, Yangming must be counted first in the Ming Dynasty, and the Bogu family can only be ranked second or third.It cannot be said that the scholars of the Song and Ming Dynasties were mediocre, but they were honest and honest until the beginning of the Qing Dynasty.However, after the Confucians of the Qing Dynasty inherited the Song and Ming Dynasties, it became easier for them to do so, and they had no other way to go.Changwei: "From the end of the Song Dynasty to the early years of the Ming Dynasty, the talents of Confucian classics flourished here. Since stereotypes were practiced, ancient learning was abandoned, the encyclopedia was published and the scriptures died, ten clans punished and ministers changed. Hongwu, Between Yongle and Yongle, it is also a meeting of the ups and downs of the world." And Pan Cigeng Xu said: "From the Song Dynasty to the Yuan Dynasty, people advocated practical learning, such as Zheng Yuzhong, Wang Bohou, Wei Heshan, and Ma Guixing's writings. In ancient times and modern times, mastery and governance, how can there be learning that is empty and sparse? The Ming Dynasty produced a large number of talents, but learning is far inferior to the ancients. This book () can only be written by famous Confucians in the Song and Yuan Dynasties, and it has almost never existed in the three hundred years of the Ming Dynasty. " Gu was promoted by the later Boya school, but his teachers and disciples praised each other, but it was only between Song and Yuan.However, Qing Confucianism, like Wu Xuehui's family, is famous for its Sinology and classics, and its studies also include literature and history.At the same time, like Quan Zuwang, Qian Daxin, etc., their studies of literature and history also follow Song Xian's footsteps.Praising Qing Confucianism exclusively with Confucian classics is also lost. Therefore, the textual research on Sinology in Jiangsu and Zhejiang originates from a love of national culture, aversion to alien rule, and the vitality of rebelling against reality.After that, it becomes a purely academic exploration, burrowing into old papers, which has nothing to do with reality. Although the changes in the style of study in Jiangsu and Zhejiang have resulted in many inventions in the interpretation and textualization of ancient classics, the spirit of "scholar education" that takes the world as its own responsibility has gradually declined since the Song Dynasty.At least they can only be passive without ignoring their conscience, they cannot actively stand up and take responsibility, and assume that they are the most important in the world. Although the Qing Dynasty respected Zhu Zi from the outside, it was extremely repulsive to the main spirit of "Xiu Cai Teaching" in Cheng Zhu's studies. Qianlong has "Yu Zhi Cheng Yi Lun Jing Yan Zha Zi Hou" said: "The husband who uses the prime minister, who is not the king? The man who makes the king controls the chaos in the world and pays the prime minister. I don't care about it. I use Ruo Han and Fan You. Inevitably there will be disputes in the upper palace, if you employ a king or Lu, how can there be chaos in the world? And the person who is appointed as the prime minister actually takes ordering the chaos of the world as his own responsibility, and has no other king, this is especially unacceptable." Take the world as your Self-responsibility, this is the only spirit of Song and Ming scholars, and it is the most extreme opposition of the Qing court. Another example is during the Yongzheng period, when Xie Jishi annotated Daxue instead of the Annotations to the Collection of Four Books, Wang Xibao of Shuncheng prefect participated in the slander of Cheng Zhu, and Yongzheng criticized Wei: "The book annotated by Jishi does not mean only to slander Cheng Zhu. Zhu used the two verses in the "University" of "seeing the virtuous but not giving up" to talk about the way the ruler employs others, so as to express his resentment and slander. The note has "rejecting admonition and pretending to be wrong is bound to frighten people's nature, arrogance You can see Xie Jishi's intentions clearly with words like "Thai is really good." Jiuqing agreed to be executed for the crime, and was later ordered to avoid death and sent to Xinjiang to serve as an army. In the case of Yin Jiaquan in the Qianlong period, and Luo Yin’s crimes, there is a record of the words and deeds of Yin’s famous officials and the ministers of this dynasty, saying: "Zhu Zi was in the decline of the Song Dynasty, and now Yin Jiaquan wants to talk about it when the country is in full swing. It is really bad talk and chaos. "Yin also called the great scholar and the co-organizer of the great scholar as "Xiangguo", and said: "The prime minister was abolished in the Hongwu period of the Ming Dynasty, and our dynasty will not change. The ancestors came to me to come to the imperial court. Since I respect the sky, love the people and work hard, what should I do? The praise of the Great Scholars? In the past, Cheng Zi said, "the prime minister of the world's chaos department", but it can only be said in terms of the chaos at that time" and so on.The academicians and others planned to execute Yin Lingchi, and his family members were predestined to sit down. They specially ordered to change the sentence and make a decision to avoid Lingchi and predestined sitting.The Qing court's so-called respect for Cheng and Zhu can be seen in their affection. They only took advantage of Cheng Zhu's signature since the Yuan and Ming Dynasties, and they never wanted scholars to emulate Cheng Zhu seriously and come and hear about their regime. The ministers of the Siku library wrote summaries of the complete books of the Siku, and they all scolded Cheng Zhu and Song Xue indiscriminately.This is not daring to show disobedience to the imperial court's orders, it is really a rebellion against the imperial court's will, and it is for flattery.Huishi of the Eastern Wu Dynasty has a couplet post saying: "The Six Classics respects Zheng, and the hundred practice method Cheng Zhu." The imperial examination merits of the Qing court only respect Cheng Zhu in the Six Classics.On the other hand, it adds fuel to the flames, pretending to advocate the study of textual research in Jiangsu and Zhejiang, and the scholars in the period of time just keep their heads down, which is to subdue Zheng Ye with a hundred lines of law.The Qing court was able to manipulate the style of study for its own purposes, precisely because it had a good understanding of Chinese academic culture. This kind of ethos is just in harmony with each other, and the spirit of scholars is completely divorced from reality.Those who take the imperial examination to find officials are all just for the purpose of being officials, and they don't have the slightest idea of ​​taking the world as their own responsibility in their hearts.After the middle of the Qing Dynasty, although academics flourished day by day, official administration declined day by day, which is why. The traditional policy of ruling China in the Qing Dynasty restrained the scholar-bureaucrats while pleasing the people. The most famous example of courting the lower class commoners in the Qing Dynasty was Ding Fu who spread the land grain. Since the fifty years of Kangxi, there has never been any additional Fu.Wang Qingyun's "Shiqu Yuji" said: "Ding's law in the early Qing Dynasty is based on the old ones of the Ming Dynasty. In the eighteenth year of Shunzhi, there were 21.16 million people in straight provinces. By the 50th year of Kangxi, there were 2,400 people. 620,000 is a miracle. In fifty years, the number of breedings was only two-tenths. It is because the provinces did not use all the increased numbers to reap rewards. First, they patrolled wherever they went to ask the people about their sufferings. One ding, or nine or ten dings, only two or three dings. So Kangxi fixed the amount of ding in the 50th year, and said: "Haiyu has been in peace for a long time, the household registration is increasing day by day, and the land is not wide. Today, the number of Ding should not increase or decrease, and it will always be a fixed amount. From then on, there is no need to collect money and food for Ding, but it will be edited and reviewed every five years. At the beginning of Yongzheng, the method of Ding Ding started anywhere, and the provincial Ding Fu was divided into sub-communications. Land grain, so Ding Yu mouth-feeding, taking the field mu, and the law of compilation and review is wider." Today's press: return to the field with a small, in fact, Tang Yangyan's two taxes have been like this.However, since Yang Yan, there are still servants.Wang Anshi ordered the people to lose money and be exempted from service, but after Shaoxing, the head of the household and Baozheng urged the money to return.According to Li Xin's biography: "To discuss it with Dingqian, four of them are used for the levy of hard labor, but once there is a levy, the husband's levy is still unavoidable, so take the fifth." One too.The land tax in the Qing Dynasty was collected according to the rules in the Wanli period. Except for the Chongzhen and Tianqi schools, the Ding Liang was already in the rent, and there was a Ding corvee. .And after the rations are distributed into the land tax, there will still be servants thereafter, and it is still a kind of tax that is always a sniper. Compared with the late Ming Dynasty, the taxes and servitude in the Qing Dynasty were lighter than those in the late Ming Dynasty. If you compare it with the established generation scale of the Tang Dynasty, it is not the same as the Japanese.Moreover, this political system in the Qing Dynasty also started out of necessity.At that time, each province had its own accumulated deficits in land and grain. The seven prefectures and five prefectures affiliated to the governor of Jiangsu, from the fifty-first year of Kangxi to the fourth year of Yongzheng, had accumulated losses of land and grain to 111,000.From the end of Kangxi to the beginning of Yongzheng, Gansu also lost more than 1.6 million yuan in funds.In the Qing Dynasty, Fu was very important, and the power of the people was exhausted. Therefore, the edict of the 50th year of Kangxi said that "the household registration is getting more and more, the land does not increase, and the people's livelihood is in danger of not being given."Since then, there will be no additional levy on rations, so the only way is to spread them on the ground.In addition, in the early Qing Dynasty, when collecting money and food, there was "fire consumption" as usual.Officials cheated and overcharged. Tian Wenjing is the most trustworthy in Yongzheng, and also said: "Shandong has accumulated a deficit of more than 2 million yuan in money and grain, and the limit is due to be completed in the sixth year of Yongzheng, and the completion is less than 50%. It is because the fire consumption is too heavy and there are too many private parties." , but the folks have not seen benefits.After that, it was the public who determined the amount and returned.In addition to fire consumption, it is followed by "balanced surplus".There is also "heavy".There is also the so-called "floating income" for money and food.Soon there will be "discounts".All of these were in the prime of Yong and Qian, not to mention the middle and late periods. The Qing Dynasty's pleasing of the people was merely a matter of lip service, and it was different from the establishment of good governance on a generational scale.In addition, in the Qing Dynasty, there was a donation system, and officials could pay for it.At the beginning, when they entered the customs for the first time, the Chinese scholar-officials wanted to wait and see. The Qing government used this to recruit some people who were rich in wealth in the society, which could also reduce the momentum of temporary opposition and make up for the lack of recruiting scholars.However, the original intention was lost later, and it was specially for the urgent need of temporary funds for closing the cracks.There are three ways to donate most of the cases: famine relief, river engineering, and military supplies.Fame and utensils are not respected, careers are indiscriminate, and official careers are mixed.The Qing government only adhered to the good name of "never adding gifts", and the repeated donations were like letting dozens or hundreds of hungry tigers and wolves among the people, and the harm was more severe than adding gifts. But when the scholar-bureaucrats are corrupted and the officials fail to cheer up, the people will only suffer, and will never benefit from it.Therefore, when the will of the scholar-bureaucrat class to resist the Qing Dynasty gradually disappeared, that is to say, the arrogance of the lower class to resist the Qing court gradually became stronger.This is an inevitable doom of tribal regimes in a narrow sense.