Chapter 54 Chapter 51 Education

The meaning of what is called education today is quite similar to what was called learning in the past.Habits are what people are in the environment, unconsciously, affected by it, and have to adapt to it.The so-called living in the house of Zhilan, you will not smell its fragrance for a long time; living in the house of abalone, you will not know its smell for a long time.Therefore, scholars who taught the ancients must be careful about what they learn.Mencius's mother taught her son to move three times. The ancient sayings have many relatives, teachers and friends, all of which mean this.Therefore, the so-called education in modern times has to arrange another environment for scholars.This is beyond the reach of the ancients.The so-called teaching of the ancients just means imitating.Teaching people the way they should follow is called learning; being taught by others and imitating them is called learning, which is somewhat equivalent to the current narrow sense of education.People's coping with the environment is not based on inborn instinct, but on the culture passed down from generation to generation.Therefore, the knowledge and ability of the predecessors must be passed on to future generations.Its organs are the groups attached to human beings, that is, societies or families, and the other is the part of society that specializes in preserving knowledge, that is, the church.

People who study history often say that European education and academics have a deep relationship with religion, while Chinese education and academics have a shallow relationship with religion.This is true.But only hereafter.In ancient times, the relationship between China's education, academics and religion was not insignificant.This is because those who conduct higher education must preserve a part of knowledge for the society. This part of knowledge is called academics, and ancient academics are always closely related to religion.The ancient Taixue, named Piyong, is the same thing as Mingtang (see Chapters 43 and 52).So the so-called Taixue is part of the royal palace.Cai Yong's "Ming Tang Lun" quoted "Yi Zhuan" and said: "The prince enters Eastern learning in the morning, the southern learning in the daytime, and the Western learning in the evening. It is called Taixue in the central government, and the emperor's place is self-study." "Book of Rites·Bao Fu Pian" said: "When the emperor enters the Eastern School, he respects relatives and benevolence. When he enters the Western School, he honors the virtuous and his virtue. When he enters the Southern School, his teeth are valued and his letter is valued. When he enters the Northern School, he is honored and respected. .Enter the imperial school, and learn from the teacher." All of them refer to this kind of imperial school in the palace.Later, with the advancement of culture, all organs were analyzed from the palace, so there was no so-called imperial school outside the Mingtang.This is the "Tai Xue in the suburbs" mentioned in "The Book of Rites · The System of Kings". "Kingzhi" also said that "the primary school is on the left of the south of the palace".According to the primary school is also differentiated from the palace.The room next to the ancient gate is called Zuoshu. "Book of Rites·Xueji" said: "The ancient teachers had their own private schools." It can be seen that in aristocratic families, children live by the door. "Zhou Guan" taught the sons of the country, Shi Shi and Bao Shi.The Shi family lives on the left side of Humen, and the Bao family guards the king's chamber.Cai Yong said that the south gate is called the gate, and the west gate is called the gate.During the reign of Emperor Wu of the Han Dynasty, Gongyu carried the "Ming Tang Tu", the water rings the palace wall, and there are towers on it, entering from the southwest (see Chapter 50).It can be seen that in the ancient Mingtang, there are only gates on the southwest side, and the children live here (the children live next to the gate, it seems that the strong man was appointed as the guard at the beginning).Later, the Shi family and the Bao family lived in the gate, and the primary school was on the left of the south of the palace. The position and direction were still inherited from ancient times.What Shi teaches are the three virtues (one is supreme virtue, which is regarded as the foundation of Taoism. , filial piety is social and political ethics), three lines (one is filial piety, to respect parents; the second is friendship, to respect the virtuous; the third is obedience, to serve teachers), what Baoshi taught is the six arts (One is called Wuli, the other is called Liuyue, the third is called Wushe, the fourth is called Wuyu, the fifth is called Liushu, and the sixth is called Nine Numbers), Liuyi (one is called the appearance of sacrifices, the other is called the appearance of guests, and the third is called the imperial court. The fourth is the appearance of the funeral, the fifth is the appearance of the army, and the sixth is the appearance of chariots and horses). This is the elementary education received by the ancient nobles.As for Taixue, the "Wangzhi" says that "the spring and autumn teach rituals and music, and winter and summer teach poetry and books".The so-called rites and music are different from the rites and music in the six arts taught by the Bao family, and they should be used in high-level religious ceremonies.Poetry is music.The book should be a classic in teaching.There is no clear history in ancient times, and the legends that follow are all mixed with religion, and this is the case in India.But what is missing in these schools besides superstition?There are: (1) Philosophy mixed with religion.The philosophies and opinions of the pre-Qin philosophers probably came from here, as can be seen from Chapter 53. (2) It is a place to cultivate virtue.Liang Qichao did not believe in religion.When he went to America, he had to go to church every Sunday.The meaning is not to believe in his religion, but to watch the order of their worship and listen to his music to stabilize the spirit.This is the principle that Zixia said, "If you are excellent in learning, you will be an official, and if you are an excellent official, you will learn" ("The Analects of Confucius Zi Zhang").Officials are connected with things, and official is to do things.If you have spare capacity to do things, you should go to school to cultivate virtue. While cultivating virtue, you should still work hard on the things you should do. This is the principle that moral education and intellectual education go hand in hand.The official in charge of Taixue is Da Lezheng according to "Royal System", and Da Si Le according to "Zhou Guan".Yu Zhengxie's "Gui Si Lei Manuscript" has "A Gentleman and a Small Man Learn Taoism is Song Yi", saying that there is no learning outside of ancient music, especially the nature of ancient Taixue.In ancient times, the scholars of the countryside were promoted to the situ, and the situ was promoted to study, and the great music in the study was promoted to the sima, and then he was awarded an official.And the princes and tributes, the emperor tried it in Shegong.Its capacity is compared to rituals, its integrity is compared to music, and those with more middle and large numbers can be compared to sacrifices (see Chapter 43 for both).The root of these two things is the same.That is to say, the use and combination of people are determined by the government of religion. "Adhering to the expedition is a crime, and anti-interpretation is based on learning" ("Book of Rites·Royal System"), this is the most inexplicable.Why is it involved in the school when it is clearly a matter of using force?It can be seen that the nature of the school is by no means a pure educational institution.However, in ancient times, teachers were respected and Taoism was respected. Although the etiquette of Taixue was edicted by the emperor, there was no north ("Book of Rites·Xue Ji").As for the ceremony of providing for the elderly, the emperor should sacrifice the sacrifices, hold the sauce and give it, and hold the noble ("Book of Rites·Le Ji").It's not just that it is the place of Tao, and its teeth and virtues are respected, but because of its human nature is the place of respect in the teaching.All of this shows the close relationship between ancient Taixue and religion.The primary education of the nobility comes from the family, while the primary education of the common people is still in the hands of the society. "Mencius" said: "Xia is called Xiao, Yin is called Xu, Zhou is called Xiang, and learning is shared by three generations." Learning refers to Taixue Yan, Xiao, Xu, and Xiang are all folk primary schools.Chapter 41 states: In the land where common people live, a school room is set up in the middle. In October, after the agricultural work is over, the elderly are publicly elected, and the minors are educated here. This is the school system.Therefore, "Mencius" said that "the school teaches."It is also said that "the preface is the one that shoots, and the one that reads it is raised." This is the place where the village shoots and the village drinking ceremony.Confucius said: "A gentleman has nothing to fight for, so he must also shoot? When he bows and rises, he goes down to drink, and his fight is also a gentleman." ("The Analects of Confucius·Bayi Pian").He also said: When you look at the drinking rituals in the village, you will know the principles of distinguishing the noble from the humble, distinguishing the superior from the murderous, harmonious and happy but not fascinated, younger brothers without leaving anything behind, and Anyan without chaos.Therefore, it is said: "I look at the village, and I know the change of the king's way." ("Book of Rites·Xiangjiuyi") However, the prefaces are all places of ritual, so that the people can see and be influenced by it.It is the same purpose as holding a sports meeting now so that people can see and know the spirit of bravery, fortitude, benevolence, and order.There must be music in salutation. The ancients said that ritual and music can transform the people, and its way is due to this.It's not that the royal rites of later generations, the emperor and the officials, are performed on the temples, but the common people don't hear or see them.The so-called Xiang Xu by the people of the Han Dynasty is still the same.It is very different from the so-called schools now, which emphasize imparting knowledge.The education of common people in ancient times emphasized morality.Therefore, the establishment of schools must be done after the livelihood problems have been resolved.Mencius said that the system of Xiangxu must be discussed together with the system of the people's property (see "Liang Huiwang Teng Wengong Part 1"). "Royal System" also said: "During food festivals, the people live in peace, enjoy things and encourage meritorious deeds, respect the emperor and relatives, and then start schools." After the livelihood problem is solved, the education problem is necessary.So it is also said: "If you are full of food and warm clothes, and live in leisure without education, you will be close to animals." ("Mencius Teng Wengong Part 1").He also said: "If a gentleman wants to turn the people into customs, he must learn from it?" ("Xue Ji")

The above is the way that ancient society passed on its traditional so-called principles of being a human being to the younger generations (the nobles have the way of being a nobleman, and the common people have the way of being a commoner. Although the methods are different, the way of being a person is the same).As for practical intellectual skills, they are acquired through practice.Internship is in the institution that handles the matter, which was called eunuch in ancient times. "Book of Rites·Qu Li" says that "eunuchs learn to be teachers", and "Shu" quotes Xiong Shiyun: "Eunuchs refer to studying as officials." Officials are organs, and officials are working in institutions.Learning to be an official is to learn what to do in the government.This kind of learning is carried out in the institution, just like the interns in various institutions now. "Historical Records: The Benji of Qin Shihuang": Lord Changping sent soldiers to attack Lai Ai, fought in Xianyang, beheaded hundreds of people, and all worshiped him.And the eunuchs are all in the battle, and they also worship the rank of noble. "Biography of Lu Buwei": There are more than a thousand people who invite guests to ask eunuchs to be Lai Ai. "Hanshu·Huidiji": After ascending the throne, five noble officials, officials with more than six hundred stones, and those who are well-known as eunuchs, and those who are guilty of stealing weapons are all praised.The so-called eunuch means that he studied as an official in his family.Because in ancient times, the family of the doctor and the crown prince were all in the same institution.In Lai Ai's house, there are more than a thousand diners and eunuchs. Naturally, there may not be any serious things to do, and there may not be any serious things to learn.This is not the case with formal institutions.The learning of the nine streams must come from the royal officials (see Chapter 53).Zilu said: "There are people, there is a country, why bother to study, and then to learn?" ("The Analects of Confucius Advanced Chapter").It is to advocate that as long as people practice in institutions, they do not need to go to schools set up by the church, or private professors, and their purpose is the same as that of church education , music teaching, it can be seen that Confucius' education is similar to the traditional education in ancient schools).It’s not that you can do things without studying.

The ancient civilian education has its advantages and disadvantages.The advantage is that it is relevant to people's lives.The disadvantage is that it only imparts traditional insights to younger generations, but does not impart higher knowledge.In this way, ordinary people have no choice but to behave according to traditional principles, and have no way to study its right and wrong.Although the religious philosophy in Taixue is profound, it is too far away from reality.Therefore, in the Eastern Zhou Dynasty, the talented people in various institutions combined (1) the knowledge gained through experience, and (2) the religious philosophy handed down in the universities, and then academics could open a new era.At this time, academics are neither limited by traditional views, nor accommodated by schools and institutions, but have changed into private studies.Those who seek knowledge can only worship private individuals as teachers.As a result, the right to education was also transferred from the official family to the private family.

There are conflicts between the old and the new in society, and the new is probably reasonable.Because the old must be shaken, and then the new will happen, and the old must be shaken, that is, because it is unreasonable.But this principle is not easy to be recognized by the ancients, so there is the method of Qin Shihuang and Li Si: "Scholars should study laws and regulations to avoid prohibitions." "If you want to learn laws and regulations, use officials as teachers." .Therefore, to restore the unity of politics and religion, it is because they believe that "people are good at what they learn privately, not because it is established by the above", and it is the reason why the world is not governed; The selfishness of cronies, the so-called "decorating falsehoods to confuse the truth" ("Historical Records The Book of Qin Shihuang" thirty-four years), of course there are considerable reasons.However, in ancient society, the contradictions were not deep, and what politics represented was the general will of the society, so naturally no one came out to say anything.The society of the later generations is complicated, and the contradictions in various aspects are gradually deepening. Politics always only represents one aspect. Say something.This is exactly what (1) those who are interested in governance are happy to hear, and (2) in terms of means, it is better to defend against the mouths of the people than to prevent Sichuan, and it is also what those in power should hope to vent.However, Shihuang and Li Si didn't know that "there is a way in the world, and the common people don't discuss it" ("The Analects of Confucius·Ji Shi").It is wrong to think that if the common people don't discuss it, the world will have the right way; at least if the common people don't discuss it, the world can walk the way of the right way, which is contrary to the current situation.It is no wonder that people's intelligence is always backward.But the general rule of sociology is not to forgive people because they don't know it. Those who should fail will always fail, and Qin Sui was overthrown because of it (the demise of the Qin Dynasty was not caused by Confucian scholars, but the injustice of the people's hearts, In fact, it is one of the biggest reasons, and Confucian scholars are also part of it).

The establishment of the school in the Han Dynasty happened in the fifth year of Emperor Wu Jianyuan.At this time, the name of the school was not established, but only the disciples of the Doctor of the Five Classics.It is too often to make up for it.Outside, the chiefs of the counties, roads, and eunuchs, who belonged to the two thousand stones, and the two thousand stones who checked their merits, ordered the officials who were dispatched to plan to be the same as the capital.This is what Gong Sunhong said, "prosper because of the old officials" (no new institutions will be set up), but because the doctor's disciples all have backgrounds, those who pass on their careers are prevalent (see "Historical Records", "Han Shu·Scholars" above) pass").In the later Han Dynasty, Emperor Guangwu got off the bus and immediately built Taixue.The second generation of Ming Dynasty and Zhang Dynasty have been fortunate to drive many times.Emperor Shun added more school buildings.By the end of the year, there were more than 30,000 students studying abroad, which was an unprecedented grand occasion.According to Zhao Yi's "Kao Yu Cong Kao", there is an article saying that all the scholars in the Han Dynasty went to the capital, but this is not always the case.It was established in the later Han Dynasty, but there were only fourteen doctors, and "Han Shu Rulin Biography" said: "There are more than a thousand masters." This language was at least in the early Eastern Han Dynasty.It can be seen that folk traditions are not in vain.However, the Taixue established by the state in the Han Dynasty was more prosperous than later generations; in fact, the comparison is the focus of learning; it is not false.Therefore, (1) in the society at that time, knowledge was not as widespread as in later generations, and it was necessary for those who studied to go to the centers of knowledge. (2) It is due to the benefits and benefits, see Chapter 43 for self-explanation.In the former Han Dynasty, although there was a way out for the doctor's disciples, they were just advancing in the same way.In the later Han Dynasty, party members hijacked elections, and Taixue was a place where private parties gathered and flaunted.At this time, academics gradually occupied an important position in society.Heroes, relatives and officials also sent more children to school.Therefore, the children of the dandy, who are mixed with it, cannot study it seriously, but are easy to get close to politics.It became what "The Book of the Later Han Dynasty: The Biography of the Scholars" said: "The chapters and sentences are gradually sparse, and most of them are glorified."In the chaos at the end of the Han Dynasty, it was impossible to study knowledge, and the role of hijacking elections with cronies gradually lost its role.The Taixue established by Emperor Wen of Wei became a situation in which students came here to avoid military service, and doctors had no knowledge to teach.See "Three Kingdoms·Wei Zhi·Wang Su Biography" and "Notes" for details in "Wei Lue".

After the Wei and Jin Dynasties, the school was only a tool for whitewashing and promoting peace.The so-called whitewashing of peace does not mean that the school can actively decorate something for politics, but it is negative, because if there is no school, it would be unjustifiable.Therefore, when Gou Fei is in chaos, there must always be a so-called school.As for its system, the past dynasties are slightly different.In the second year of Xianning, Emperor Wu of Jin Dynasty, Guozixue was established.According to the Jinwenjing, there is only Taixue.The descendants of Da Si Le He Guo come from "Zhou Guan", which is said in ancient texts.The political system of the Han Dynasty was largely based on modern literature.During the Eastern Han Dynasty, ancient learning gradually flourished, and after the Wei and Jin Dynasties, the tradition of teaching modern texts ceased. Therefore, the political system at this time gradually adopted the theory of ancient literature.Since then, Yuan Wei Guozi and Taixue have been juxtaposed.Zhou only had Taixue.Qi only has Guozixue.In the Sui Dynasty, it was ordered that Guozixue was not attached to Taichang and became an independent prison.In the Tang Dynasty, there were Guozixue, Taixue, Simenxue, Law, Calligraphy, and Mathematics, all of which belonged to Guozijian.Later, the study of law was changed to Xingxing, the study of calligraphy was changed to Lantai, and the study of mathematics was changed to Mige.Jurisprudence, calligraphy, and mathematics specialize in a kind of cultural art, which is the nature of specialized schools.Guozixue, Taixue, and Simenxue are general in nature.Guozixue and Taixue only accept the children of officials, and only the four schools accept some ordinary people, which has become a class nature.This is all the perniciousness of ancient literature theory (the four schools have two natures in history: sometimes they are considered elementary schools. At this time, they imitate the theory of "Book of Rites King System": crown prince, prince, prince of the group, doctor Qing The suitable sons of Yuan scholars can go to school directly, while the ordinary people have to be promoted by the festival, because they are ordered to enter the four primary schools first. However, the so-called schools in ancient times were not places for studying knowledge. As far as learning is concerned, Dale is being promoted to the Sima again, which is just a way of election. In the hereditary nobles, it is considered enlightened. In later generations, there is no hierarchy in employing people. Schools are places for studying learning, and common people's learning may not be inferior. For the nobles, it is unreasonable to raise their ranks. It is unreasonable to separate the schools that the common people and the emperor's relatives, relatives, and officials' children will enter, and that will create ranks).There is also the Hongwen Museum, which belongs to the lower province, and is dedicated to accepting the royal relatives.The Chongwen Museum belongs to the East Palace, and it is for the empress dowager, the empress's relatives and the descendants of officials.In short, the school is only a political institution, and students are only a way out for elections, and have nothing to do with academics (the school does not necessarily study academics, and if you want to study academics, you do not have to enroll).

The school is regarded as a tool for promoting academics or promoting education, and its establishment cannot be limited to the capital.During the time of Emperor Wu of the Han Dynasty, although the Taixue was raised, he had not yet paid attention to the place.At that time, only virtuous officials, such as Wen Weng, advocated it on their own in the land they ruled (see "Hanshu·Xunli Biography").Only when the Yuan Emperor ordered all counties and states to set up five classics and a hundred stone records can they be regarded as the authority of the central government to order the establishment of local schools.But in the eyes of the people of the Han Dynasty, the so-called Xiang Xu was not used to promote academics, but to promote enlightenment.Therefore, what Emperor Yuan did, in the eyes of the people at the time, could only be regarded as advocating Confucian classics, not establishing local schools.You can know this by reading the discussion in "Han Shu·Li Le Zhi".During the Sui and Tang Dynasties, all prefectures and counties had schools (Emperor Wen of the Sui Dynasty once eliminated Taixue, Simenxue, and prefecture and county schools, leaving only 70 students from the state. It was restored during Emperor Yang), but it was only the law.In the Tang Dynasty, there was probably only a fee for the release of the memorial service, in honor of Confucius.See "Book of Tang Biography of Liu Yuxi" for details.According to the Ming and Qing Dynasties, it is exactly the same.The so-called government, prefecture, and county schools are not known to ordinary people as schools, but only as Confucius temples.Therefore, some people wondered: "Why do Buddhist temples and Taoist temples open their doors wide and let people in, but the only Confucius Temple is strictly guarded?" Christianity resisted, and it also advocated opening the Confucian Temple, just like churches.As everyone knows, there is no such thing as a Confucius Temple in China.Confucius is the sage or teacher worshiped in the school ("Book of Rites, King Wen's Son": "Whoever enters school, he must be explained to the sage and teacher." The sage is the inventor. The teacher is the inventor. Knowledge is the person who has been handed down. This custom is quite popular in China. Every business has its own people. For example, the pharmaceutical industry worships Shennong, and the carpenter worships Luban. Those who taught the way of Confucius regarded Confucius as the first sage, and those who taught the scriptures regarded him as the first teacher. The theory of ancient literature has been practiced, and it is believed that what Confucius taught was only the way of ancient sage kings, especially the Duke of Zhou who directly modeled it. The great achievements of ancient governance laws, and the enactment of the governance laws, are all due to Duke Zhou. Therefore, Duke Zhou can be regarded as the representative of inventors. Therefore, Duke Zhou is regarded as the sage and Confucius as the teacher. However, Confucius is the most respected person in China. Seeing him as a narrator is not enough to satisfy religious psychology. So he still regards Confucius as the first sage. Since the rise of Song learning, the so-called Confucian way has changed again. It is believed that Confucian scholars in Han and Tang dynasties are not enough to represent Confucius. Confucianism in the Song Dynasty, after the rise of thousands of years, was able to follow its orthodoxy. Therefore, the Confucianism after the Song Dynasty was regarded as the first teacher. Nor will it be deposed. It is the change of the so-called sages and teachers in the past dynasties).Temples can be made public, but schools cannot.Now the school, the former academies and private schools, how can they open their doors wide and let people come in and out?However, if the vulgar people have this misunderstanding, it can also be seen that the school is in name only.

After the Wei and Jin Dynasties, there were two people who valued the school: one was Wang Anshi, and the other was Ming Taizu.What Wang Anshi meant was that talents should be cultivated by the state.The imperial examination is only to recruit talents, not to raise talents, and it cannot be enough.According to An Shi, the reform of the imperial examinations is only a temporary matter, and the root is to be attributed to the school's cultivation of scholars.So Yu Taixue established the law of Sanshe.That is, the outer house, the inner house, and the upper house, and the students are promoted in turn.When you are promoted to Shangshe, you will be exempted from the examination of the Ministry of Rites and the Ministry of Rites, and you will be given the title of Jinshi.In the second year of Zhezong Yuanfu, Zhuzhou was ordered to implement the law of Sanshe.At the age of tribute, the students in the upper house are attached to the outer house.Huizong then built a foreign school to receive tribute from various states.And let the students in the foreign house in the Taixue also live in the foreign school.Then he ordered the scholars to be promoted by the school, and the prefectures and counties issued the solution and the Ministry of Rites and the examination were stopped.Although it was revived later, it can be said that the legislation during this period attached great importance to schools.According to (1) everything is presided over by the state, which can only be done in an era when the country is small and the social situation is simple.It is impossible for the country to be large and the society complex, because (a) the state is not only unable to handle this heavy duty, and (b) cannot fully understand the needs of the society.Because of (A), the things they do are often in name but in reality, and even have disadvantages.Because of (b), most of the things they do cannot correspond to social trends, or they are even stubborn and conservative, hindering progress.Therefore, positive things are simply not suitable for the state to do.Although there are also such claims in political science now, there are many theoretical loopholes in it, and at most it can only be used as an emergency, and it can be applied to special affairs, and it is by no means a universally applicable principle.This is too long to go into detail now.However, there is no doubt that it can be used to criticize the schools of the Song Dynasty.So the school at that time would not do well at all. (2) Moreover, before the fall of the Qing Dynasty (before the abolition of school reward regulations), the state regarded schools and imperial examinations as the method of ascending mediocre officials. Entrants, like those who took the imperial examination, came for profit and wealth, so why should they be good at it? What next? (There are a small number of talented people among them. However, as the ancients said about the imperial examinations, "It is the talents who get the imperial examinations, not the talents who are obtained by the imperial examinations." Such people in the school cannot be regarded as cultivated by the school.) An Shi changed the imperial examination After the law, he said with emotion: "I wanted to change a scholar into a scholar, but unexpectedly I turned a scholar into a scholar." Xiu is the highest subject in the imperial examination, and scholar is the lowest.Compared with the old methods, Xining's Gong Ju method has been tested, and it cannot but be said to be more useful.The reason for poor grades depends on whether the knowledge is good or bad, and it can even be said that it is true or not. True or false is not.True or false is not judged by the categories and materials studied, but by the attitude and method of research.Attitudes and methods are judged by their sincerity.Therefore, with utilization as the purpose and learning as the means, what you learn is at most technology, not knowledge.The principle is the same in schools and imperial examinations.A school whose purpose is to get rewards can only be the same as the imperial examination.

All the affairs of the state can only be based on theories that have prevailed in society, that is, theories recognized by the public.And this kind of theory is often outdated, at least relatively old.Because otherwise, it will not be recognized by the public.If it is relatively new and flourishing, then its work must be gradually sprouting, the theory must not be complete, and the facts will not have any grandeur. If it is presented to the public, the country will of course have no basis for doing things, so the political affairs are handled. Things often lag behind what naturally happens in society.The same is true for education.Learning is not suitable for solitary research.Because (1) in terms of material, it is not easy to be fully supplied; (2) in terms of spirituality, it is inevitable to be ignorant.Therefore, people who study knowledge will naturally form a kind of group.This group is the school.The origin of the school was originally pure and dedicated to the study of knowledge; unfortunately, it later became a place for the country to cultivate talents.It is a very good thing for the country to cultivate talents; but because (1) in fact, what the country represents is always a theory that has been prevailed and has already taken power.Therefore, the content of schools established by the public is always relatively old.The emerging disciplines in society, that is, the disciplines that have real needs in the future and did not occupy power in the past, often cannot be promoted as much as possible. (2) And it itself is always corrupted by the relationship between profit and wealth.As a result, a kind of organization for the study of learning among the people sprang up, which is the so-called academy.Academy started between Tang and Five Dynasties.At the beginning of the Song Dynasty, there were the so-called Four Great Academies, which were bestowed by the imperial court (called Bailu, in the Bailu Cave of Lushan Mountain, built in the middle of the Southern Tang Dynasty. It was called Shigu, built by Li Kuan, the governor of Tang Yuan and Zhongheng Prefecture. Yingtian, Song Zhenzong, built by Cao Cheng, the man of the government. It is called Yuelu, Song Kaibaozhong, and Tanzhou Shouzhudong. This is according to "Tongkao". "Yuhai" has Songyang but no stone drum. Songyang, At the foot of Dashi Mountain in Dengfeng County, it was built during the Five Dynasties).In addition, there are many people who give foreheads, fields, and books.But the academy does not rely on the rewards and subsidies from the imperial court.The establishment of academies was probably initiated by (1) people with moral knowledge, (2) a collection of good scholars, or (3) established by powerful people.He does nothing, so he can really study knowledge, and he can really follow the trend.In the era when Confucianism was popular, it was the center of lectures; in the era when textual research was popular, there were also many academies engaged in this, which is its confirmation.It is best for the old and new forces to be able to reconcile each other.It is really the best way to use government-run schools to represent older, traditional academics, and private schools to represent newer, emerging academics.

Although the Song Dynasty's national power was weak, it cannot be said that there was no progress in culture.As culture progresses, it is natural to feel the need to establish more schools.The legislation of the Yuan Dynasty was influenced by this trend.The Guozijian in the Yuan Dynasty was originally open to Mongolians, Semu, and Han people (the Mongols were lenient in their test methods and awarded officials of the sixth rank; the Semu people were slightly more rigorous in their test methods and awarded officials of the seventh rank; The seventh rank is the class system).However, in the capital, there is also Mongolian Guozixue.Zhulu has Mongolian calligraphy.In the first year of Renzong Yanyou, he returned to Guozixue to learn his characters.There are schools in all roads, prefectures, states, and counties.In the twenty-eighth year of Emperor Shizu's reign, he also ordered schools in various places in the south of the Yangtze River and schools in various counties to set up primary schools and select experienced scholars to teach them.Those who either voluntarily recruit teachers, or learn from their father and brother at home, also follow their own convenience.Other places where Confucianism has been transformed, places where famous sages practice scriptures, and homes of good deeds, donate money and rice to support scholars, and establish academies together.Each province sets up two nominees to promote schools.The government has tried its best to promote it, but still recognizes the importance of private education. It is not a relatively progressive legislation.Whether this decree can be truly implemented is still unknown, but in terms of legislation, it is always the forerunner of the Ming Dynasty. In the schools of the Ming Dynasty, the legislation was very complete.In the past, schools were regarded as institutions for cultivating talents (political talents) and becoming mediocre officials, and not as tools for improving culture and popularizing education. The legislation only went so far, and its expansion could only go so far. .However, the law cannot be implemented, which shows that the law cannot beat the facts.The Taixue of the Ming Dynasty was named Guozijian.Taizu looked at Guozijian very seriously.The supervisors used are all famous Confucianists.The rules are extremely strict, and all students are treated generously.He also created the method of history, so that he could practice in various agencies. In one day, more than 60 people born in the country were promoted as officials of cloth and press.At that time, among the students of the state, there were many of them who had Chinese and foreign experience, and it can be said that they attached great importance to the school.However, after being passed on again and again, the imperial examinations are heavy and the schools are light, so the selection of tributes is far from being comparable to that of Jinshi.However, since the rule of accepting millet into prison was opened, it has been regarded as a different way.Guozisheng originally came from the government, state, and county schools.Students from prefecture, prefecture and county schools who are promoted to Guozijian are called tribute students.Year-old tribute (promoted according to the fixed quota every year), selection tribute (selection of excellent ones), en-gong (when the country has a celebration, the franchised students enter the national school, that is, the person who will be the year-old tribute will be filled, and the second one will be selected) There is a difference between paying tribute to the old age) and paying tribute (students from the prefecture, state, and county pay millet to go to school).Juren can also be imprisoned.Later, some of the deputy list were taken, and they were sent to prison to study.The prefecture, prefecture, and county schools have professors, prefectures have school principals, and counties have teaching instructions, which are generally called discipline.Each student has a quota.In the beginning, the schools provided food and beverages, but the number of places was increased later, which is not the case.Therefore, the initial set-up is called the shanshanshengyuan, and the expanded one is called the Zengguangshengyuan.Later, it was popularized, and it was called the attached student member.Therefore, newly enrolled students are generally called attached students.According to the results of the examination, it will be promoted to Zengguang and Granian.Those who have deep qualifications in the granary meals are the tributes for the year.Entrance examinations and examinations for determining grades are not conducted by the Jiaotong University, but by separate staff.Entrance examinations were initially conducted by patrolling the censors or cloth presses and the prefectural, prefecture, and county magistrates. Patrol according to the censor and divide the road).The academic term is three years.During the three years, the students of the prefecture, state, and county where the exam belongs to twice: once called the year-old exam, which is used to determine the pros and cons of the grades.It is called a scientific examination, and in the year when the examination is held, the best ones are selected, and Xu Yingxiang will take the provincial examination.Guozijian students can enter the government after graduation, while students from prefectures, states, and counties do not care about graduation.Its way out: only (1) take the Chinese imperial examination, and (2) pay tribute to the Imperial Academy.Otherwise, you will always be just a student.After the age of fifty, Fang Xuqi should not take the annual examination.If you are under 50 and fail the annual examination (you can also ask for leave during the examination, but you must make up for it in the next session. In the Qing Dynasty, those who miss three times will be dismissed), and their student status will be cancelled.Students who are not prefectures, prefectures, and counties cannot take the imperial examinations, and students from prefectures, prefectures, and counties, in addition to paying tribute to the Taixue, cannot find their way out if they take the imperial examinations.At that time, it was indeed relatively progressive legislation.But the law cannot beat the facts.In fact, the schools set up by the state must have people to study, unless (1) there is real knowledge in the school, which cannot be learned outside the school. (2) The laws and regulations are strict. If you do not really study in school, you will not be able to get a way out.But at that time, even if the schools taught seriously, the level would not surpass that of folk education, let alone not teach?Since it is not taught, there is no way to force students to learn.Therefore, except that the Guozijian was in the first good place in the capital, and it was carefully handled along the lines of the early Ming Dynasty. However, people still only regard it as a Confucian temple.The namelessness of the school, on the one hand, solidly expresses the powerlessness of politics, and on the other hand, it also expresses the progress of society.Because the society has progressed, there are people who instruct research and provide research equipment everywhere, so there is no need for people to come to government schools.Now, if we want to read old Chinese books, we don't have to go to school.If you want to study new knowledge, sometimes you have to go to school, and sometimes you have to go to a foreign country.Because of this kind of learning, it has not been widely spread in society.The academic system of the Qing Dynasty was the same as that of the Ming Dynasty.The difference is that the yin students in the Guozijian in the Ming Dynasty were divided into official students and en students.Official students are limited to official rank (the official rank of the student's father and brother).Ensheng is from Tenn, regardless of rank.Qing system is divided into difficult shade and grace shade.Enyin was an official student in the Ming Dynasty.Nan Yin said that those whose father and brother were martyred had better conditions than En Yin.It was also cleared up. In addition to the tribute students who were engraved and vice-year-old, there were also two tributes: You and Ba.You Gong and his party at the age of three.After each school inspector emissary has completed the two examinations of the year and subject, the excellent students selected by the instructor will be tested, and then the best students will be selected for the examination of the Ministry of Gifts, and they will be allowed to study in the Imperial College.Bagong is held once every twelve years.The top students in the two examinations of the year-old department will be ordered by the minister to re-examine with the governor.Send to the Ministry of Officials, and then take the court examination, the first and second grades are hired, and the third grades are admitted to prison.But the imprisonment is all in name only. The above-mentioned schools are mostly government-run schools, which are part of the political system and related to the electoral system.It is not government-run, or it has the nature of a school, such as an academy.As for those that do not have the form of a school.Then there are (1) private tutors to study, (2) or extended teachers to teach at home.The content of its teaching is also divided into two types: (1) It is for the purpose of taking the imperial examination, which can be described as the education received by scholars. (2) There is another kind, but only seeks a rough understanding of the meaning of the text, which is accepted by farmers, workers, and merchants.The former is not enough for learning, and the latter is not practical.This is because in the past, no one studied education, but it was just vague and routine.It was not until the end of the Qing Dynasty, after the political reform, that there was a so-called new type of education, that is, the current system.The relationship between cultures is well known and need not be discussed in depth.When the school was in its infancy, there were so-called rewards.University graduates are regarded as Jinshi, and college preparatory courses and higher education institutions are regarded as Juren.Secondary schools and below are regarded as tribute students and epiphyte students respectively.It's also political in nature.In the period of the Republic of China, the reward charter was abolished, and the talent was completely insulated from the imperial examination.