The existence of institutionalization. This paper attempts to examine the realistic living conditions of Confucianism in the traditional society of China from this perspective.
. I mainly discuss the existence of this institutionalization from two levels. On the one hand, it is the institutionalization of Confucianism itself.
Culturalization is the relationship between the canonization of Confucian works and the spread of Confucianism, and between Confucianism and power, which is established through imperial examinations and Confucian classics.
Stand; On the other hand, it embodies the reality of Confucianism, such as national concept, clan system, political and social structure and so on.
The system exists. These two levels have long influenced the life of China people through the mutual cooperation of power, truth and system.
First, look at the institutionalization of Confucianism from the interaction between power and truth.
Qin Huang and Hanwu are two outstanding kings in the history of China. They carried out their own activities in a short period of 100.
A movement to unify thoughts, both of which are related to Confucianism, but the experience of Confucianism is quite different.
After Qin Shihuang unified China, it became more and more inappropriate to speak freely like Xia Ji Gong Xue. During Qin Shihuang's period
In the thirty-fourth year (2 13 BC), at the birthday banquet held by Qin Shihuang in Xianyang Palace, the Confucian scholar Dr. Chun Yuyue proposed that "things are not teachers".
In ancient times, it was unheard of to live a hundred years "("Historical Records of the First Qin Emperor "), which led to a fierce counterattack by Li Si and others.
Put forward that "the ancients were scattered all over the world and could do anything." It is based on the princes, and the words are all harmful to the present, and the empty words are confusing the truth and people are good. "
His private school is based on something unimportant. Nowadays, the emperor has the world, so don't decide on a black and white statue. Private school and illegal school, man.
When you hear the order, you can discuss it with your own study. When you enter, you don't mean it. We'll discuss it in the street when we leave. You will praise the Lord's name, set differences high, and lead people to slander.
. If this ban is imposed, the main situation will decline, and the party and success will fall, and it will be banned. "("Historical Records of Qin Shihuang ") is on the list.
After the harm of these ideological pluralism, Reese put forward the measures of "burning books" and "taking officials as teachers": "I beg historians not to remember Qin.
Burn it all. If you are not a doctor, people who dare to collect poems, books and hundreds of languages in the world will learn to keep them and burn them. have
Those who dare to talk about "poetry" and "books" will abandon the market. Think of the past as a family that is not the present. When the official saw that the man who knew not to lift it committed the same crime, he ordered not to burn it for the next 30 days.
This is a city. Those who don't go, the book of planting trees. If you learn the law, take the official as the teacher. "(stone stone yellow
This is the "forbidden book order" that fully embodies the spirit of violence of Legalists. A few years later, Qin Shihuang was once again influenced by the alchemist Hou.
Lu Sheng's slander, and ordered "to remonstrate and ask students about the case, students tell each other, but more than 460 people have broken the ban.
Xianyang full of pits. Let the whole world know that the queen will be punished. "("Historical Records of Qin Shihuang ") will make those who are" eloquent "
Confucian scholars and tongue alchemists were buried alive.
However, the guiding ideology of Qin Shihuang's legalist school of "reserving the past for the wrong" is obviously too radical, because it is preserved in the tradition.
What matters is a nation's customs and thoughtless way of thinking. For customs and custom-based "rituals"
"Understanding is the power of Confucianism. Therefore, the suppression of Confucianism by legalists is actually a challenge to the whole social customs. Qinshi
Fu Su, the son of the emperor, once expressed his concern about cheating Confucianism. "Students all recite Buddhism and Confucius, and now they emphasize Buddhism.
Lest the world be uneasy "("Historical Records of Qin Shihuang ") means that Qin Shihuang's system design was divorced from the society at that time.
Tolerance is bound to cause a strong rebound in society. However, Legalists obviously believed too much in the power of law, which eventually led to Qin.
"die before you die."
The tyranny of the Qin dynasty may make Confucian scholars begin to understand the cruel side of politics, the unified society and the warring States clique
The times when men and women competed for land were completely different, so the role played by intellectuals in society also included Su Yi.
From "tactician" to constructive type. Lu's Spring and Autumn Annals and Huainanzi both embody this comprehensive construction.
The trend of constructing new theories. From the specific behavior, facing the harsh reality, Confucian scholars and alchemists gradually began to be pragmatic.
They began to express themselves during the Warring States period, to appreciate the lords, and then to cater to their hobbies. Like an alchemist.
The public opinion of constantly creating "elixir of life" and "elixir of life" and the ceremony designed by Shu to establish the authority of the emperor are concrete examples.
Examples.
In the relaxed environment of the early Han Dynasty and Huang Dynasty, Confucianism has been expanding its living space, except in the Han Dynasty.
In addition to making courtiers and establishing a belief system centered on Taiyi God, Confucian scholars can also become princes and teachers through favorable conditions, instead of
By reflecting on the rapid demise of Qin, we advocate Confucianism, which constantly instills the legitimacy of power.
We can rely on force and strict laws, but we should establish social order with "rites" that are more in line with China customs.
Han inherited the Qin system, that is, the Han Dynasty basically followed the Qin system in system design, but it helped the Emperor Gaozu win.
The re-dismemberment of the military clique and relatives of the regime caused the government in the early Han Dynasty to be a mixture of "feudalism" and "military government"
Compound. "At that time, decentralization became an important issue. After Lv Hou's influence and the Eight Kings Rebellion were put down, they unified their thoughts.
Want to be a need, so the Confucian view of emphasizing social order and inferiority complex has been paid more and more attention. The most historic.
The purpose is that Dong Zhongshu's "Three Strategies of Heaven and Man" centered on establishing the authority of the emperor was accepted by Emperor Wu of Han Dynasty. About how Dong Zhongshu got married.
Combining the thought of Yin and Yang, the orthodoxy of Han Dynasty was based on "Heaven". Let's take a look at it for the time being.
Policy suggestions on Dong Zhongshu's exclusive respect for Confucianism. "Spring and Autumn Annals is a great unity, a constant test of heaven and earth, and a friendship between ancient and modern times. Imashi
Different ways, different people, different ideas, different meanings, that is, the above unity, the legal system has changed, I don't know what to keep. Chen Yu
Those who think they are not in the subject of six arts and the way of Confucius all come out by themselves, so if you don't make progress, the theory of evil monarch will stop and then be unified.
The statutes are also very clear, and the people know what to do. "("Han Dong's biography of the middle book ") there is no doubt that the reason used is the same as that advised by Reese.
Qin Shihuang burned books for similar reasons, but this time Confucianism became the winner. Therefore, Mr. Qian thinks both are "desirable"
It is forbidden to learn privately, to be absolutely different from others, to be united, and to respect others. Things run counter to each other, but the road is on the same track, dislocated from left to right, and followed the shadow.
. However, the Han people's crossing the Qin Dynasty is not like taking a bath, but like robbing the victim's ears. "("the cone "the first volume)
20 1 page. Zhonghua Book Company 1986)
This shows that there is a common understanding between Qin Huang and Wu Han on how to maintain the stability of the unified regime, that is, they cannot
While tolerating the existence of pluralistic guiding ideology, we realize that there must be a dominant value concept to maintain stability.
Social order. Confucianism realized that the legitimacy of rule could not be maintained for a long time only by force and harsh laws. the key is
It is to institutionalize the value system, thus providing support for the existing order and becoming the conscious behavior of the people. Play this
In this way, Confucian scholars began to look for a way of interaction between thought and power, that is, Confucianism tried its best to govern for reality on the one hand.
To prove the rationality of rights, and at the same time rely on the power of totalitarianism to establish the correctness and effectiveness of Confucianism, thus consolidating
The exclusive position of Confucianism, so as to find the basis for the rationality and legitimacy of the existing system. According to Max Weber,
Generally speaking, another factor should be added: the belief in legitimacy. (Economy and Society, Volume I, page 239, Commercial Press.
Library 1997) The legitimacy foundation put forward by Confucianism for the Han Dynasty is "benevolence and righteousness".
"Benevolence and righteousness" is the consistent proposition of Confucianism. How to make it truly become the legal basis of the rule of the Han Dynasty requires Confucianism and
Cooperation of the ruling system. On the one hand, Confucianism used the popular idea of harmony between man and nature at that time to emphasize the universality of its own thoughts.
, sacredness and practicality. For example, Dong Zhongshu said, "The number of benevolence and righteousness is the highest. The dew of the sky is the king, and the dew of the earth is the minister.
Hold it; Yang is the husband's life, and yin helps the woman ... so saints love more but are less strict, have thicker morality and simpler punishment.
This is a good day. At the same time, it is also claimed that Confucius "made laws for China people" in Confucianism, which is true.
Practicality and reality. On the other hand, the lessons of the rebellion between Qin and the Eight Kings made the Han emperors gradually realize the Confucian works.
Therefore, on the one hand, it is considered that the status of Confucian classics depends on national resources and has specific system design.
For example, the inspection system, Confucian scholars are absorbed by the ruling class, attracting people to publicize and master Confucianism. On the one hand, Confucianism
On the other hand, Confucianism provides significance for the legitimacy of realistic rule based on this truth.
Support. People in the Han dynasty understood this. The Yuan Dynasty's thought of "Nothing can be achieved without success, and nothing can be achieved without potential" (Shuo Wen Wu)
Homesick Cao Yuanyong has a more specific script. He said: "the teaching of Confucius is far beyond the rule of emperors;" "The emperor's government.
Without Confucius' teaching, you can't be good at customs. Teaching can't be far away, and it doesn't damage the Tao; If politics cannot be good and vulgar, it will endanger its country. "(see Kong Zhen.
Cong: Que Li Zhi, Volume 10, Page 40. After two years (1329), "sending officials to sacrifice the temple monument in Queli" has been Confucian.
The relationship between development and motivation is expounded in detail.
Among modern thinkers, Foucault's description of the relationship between power and thought is the most attractive. He said, "I
Want to say; In our society (no matter what, it is the same in any society), complex power
Relationship passes through and establishes this social entity, and defines its characteristics; The two cannot be separated, nor can they be separated without truth.
The establishment and operation of production, accumulation, circulation and management. If there is no truth, some kind of economics is at work
Starting from power and running through it, you can't exercise power. We yield to power to live the truth.
Production, and only by producing truth can power be used. This is true in all societies, but I believe in us.
The relationship between power, law and truth is very special in our society. "("must defend society "on page 23.
, Shanghai People's Publishing House 1999) For power, law and truth, Foucault pointed out: "On the one hand, the provisions of the law are formal.
In terms of types, the boundaries of power are delineated; On the other hand, another limitation, another limitation, is the emergence and leadership of this kind of power.
Guide the effectiveness of truth, and truth in turn guides this power. This forms a triangle: power, law and truth. "
("Must Defend Society" 22-23, Shanghai People's Publishing House 1999) Of course, as Giddens pointed out, Foucault's power.
Make people feel that power comes before truth. (The Composition of Society, page 377, Sanlian Bookstore 1998) is undoubtedly true.
It's a complicated question who decides whose fate is rational or power, but Foucault's analysis lets us know.
There is a complex interaction among power, law and ideology (truth), and the performance of convention is one of the three.
Mutual proof between them.
The legitimacy of any power and rule must be supported by various values. The most common form of support is
The institutionalization of the value system can ensure the stability of the ruling power resources, and at the same time, as a kind of feedback, the price
The founder of the value system also obtained the corresponding material or spiritual benefits and became a part of the privileged class. Institutionalize sb.
The rationality of this order has been proved, which constitutes the people's desire or habit of obedience, thus exerting the power beyond force.
. Geertz said: "Religious thoughts, moral thoughts, practical thoughts and aesthetic thoughts must also be inherited by powerful social groups.
Load, can produce a strong social role. Someone must respect these ideas, advocate them, defend them,
Realize these ideas. If we want to find not only its spiritual existence, but also its material existence in society,
We must institutionalize these ideas. "(Cultural Interpretation, 359 pages, Shanghai People's Publishing House, 1999 edition)
The so-called concept institutionalization means that with the support of power, a kind of thinking will be
The thinking system is transformed into the system of law, custom and practice. He is mandatory. From the etymology of Chinese, the system is "."
There are bans, uniforms, imperial orders, etc. In the extended meaning of Shuo Wen Jie Zi. System can be understood as control.
Rules. According to Parsons' understanding: "institution is a general model of norms, and it is the relationship between people and their society and each other."
Various subsystems and other members of the group interact to stipulate, allow and prohibit the norms of social relations.
Domain. In a sense, they always have a finite model. The system of ..... is opposite to the rights and obligations in society.
Status, relative to the situation structure of individuals with established status, they stipulate sanctions and make them legal. "(pa
Sens, the structure and process of modern society, 144- 145. Guangming Daily Press 1988) So, we say Confucianism.
Institutionalization is to establish a legal and practical system based on Confucianism and gradually deepen it through communication.
As usual. The highest form of Confucian institutionalization is Confucian ideology.
change
The fundamental reason for institutionalizing a theory and establishing it as the ideology of this society is to try to establish a set of proofs.
A convincing explanation system of the legitimacy of the existing social order. Marx said: "Every attempt to replace the old system.
In order to achieve their goals, the new class, which is the ruling class, has to say that its own interests are the achievements of the whole society.
In the abstract, members with interests give their own ideas in the form of universality and describe them as the only reasonable things.
An idea of universal significance. "("German Ideology ","The Complete Works of Marx and Engels ",Volume 3, page 54.
Page) declares its universality and truth characteristics, that is, it is the only universal law of nature and society.
The real spokesman for correctly revealing the wishes of all the people. Therefore, once an ideological theory is institutionalized and integrated.
After being promoted to ideology, it has a strong exclusiveness, just like Qin Shihuang's "burning books to bury Confucianism" and Dong Zhongshu's "all"
There is no other way, no progress. "In addition, this exclusivity is guaranteed by state authority, and the only difference lies in the prejudice of legalists.
Believe in the power of violence, while Confucianism uses the way of "profiteering" to convince.
So how did the imperial court and Confucian scholars establish this interactive mechanism of thought and power, but finally achieved the Confucian system?
And become an ideology, thus establishing Foucault's very special organization among power, law and truth.
What about style? This is somewhat similar to a set of concepts "Tao" and "Qi" that Confucianism often discusses. According to the general concept of Confucianism, it is universal.
Tao exists in the concrete utensils of interpersonal relationship, and Tao is the owner of the utensils, but if the utensils don't exist, so does Tao.
There will be nothing to rely on and no presentation. I want to understand this, which is why we understand the Confucian "temple" in modernity.
Before the foundation collapsed.
Second, the basic form of Confucian institutionalization
The institutionalization of Confucianism has many dimensions, and here I divide it into two levels, namely, the institutionalization and politicization of Confucianism itself.
Rule the Confucian legal system. For example, the canonization of Confucian works, the sainthood of Confucius and the institutionalization of communication all belong to Confucianism.
The institutionalization of the family itself, while the Confucianism of politics and law is the extension of Confucianism institutionalization to the social field.
First of all, Confucian texts are Confucian classics.
The study of Confucian texts means that Confucian political ideals and ideas about social order have been established as orthodox officials.
Belief system recognized by the party. Confucian classics are the foundation and key link of Confucian institutionalization, because "value system"
The system itself will not be' realized' automatically, but maintained by related controls. In this regard, we should rely on institutionalization and socialization.
And social control ". (Parsons, Structure and Process of Modern Society, 14 1. Guangming Daily
According to 1988), the imperial examination system based on Confucianism and the education system based on Confucianism.
And Confucianism of law are all institutional components to realize Confucian values, which leads to the discourse hegemony of Confucianism and the formation of Confucian scholars.
Social elite.
Of course, Confucian classics is also a kind of system design, which began in the fifth year of Jianyuan (BC
135) "Dr. Jia Jason Wu." . This is definitely a turning point in China's institutional history and ideological history. First of all, it makes this poem
Book, Rite, Book of Changes, Spring and Autumn Annals have been officially designated as "Classics", and their correctness and authority are beyond doubt.
. Secondly, he changed the title of "doctor" from the background of many schools to the exclusive of Confucianism. Most importantly, doctors not only serve as
Official rank, doctoral students also have a formal background, and doctors specialize in teaching Confucian classics, so Confucianism is convenient.
Become an official school.
As a result, Confucianism gradually turned from creative thinking to explanatory thinking, and gave a classic explanation to any major decision.
Behavior is no longer an ideological behavior, but a political behavior. For example, the meeting of "Shiqu Pavilion" and "White Tiger View" in Han Dynasty is unity.
At the meeting explained by Yi, the emperor "called it a pro-decision". In this way, kingship is above thought. Then, such as the Tang Dynasty's "Five"
After justice, Emperor Xuanzong of the Tang Dynasty personally annotated the Book of Filial Piety, and extended the Five Classics to the Thirteen Classics as in the Song Dynasty, which is obviously not counted.
It is a purely academic activity, but it should be a political activity, because the role of power is always huge, and this role is even certain.
The degree determines the development direction of the theory. For example, the special interest in the Emperor of the Tang Dynasty in the Book of Filial Piety influenced Confucianism in the Tang Dynasty.
The point has changed from "benevolence and righteousness" before the Tang Dynasty to "loyalty and filial piety". This is the fate of Confucian classics, and this fate is the fate of text and Confucian classics.
It was preset from that moment on.
At the same time, the learned mode of thinking has become one of the thinking modes of China people. Kang Youwei, a former radical pioneer, is preaching.
The unified institutional model is still "unrepentant" when facing the fierce challenge of modernity. Indifferent to the authority of Confucian classics
Doubt. "Confucius made meaning, all from the sky. Heaven can't speak, Confucius sends it on its behalf. Gu Confucius' words are not Confucius' words.
Yanzi also, the words of heaven are also; Confucius' system and righteousness are not Confucius', but the system and righteousness of heaven. "(A Study of Dong Shi in the Spring and Autumn Period +0 1 1 page.
, Zhonghua Book Company 1990) This learned way of thinking can still be seen even now.
The second is the sage of Confucius, the founder of Confucianism, and the nationalization of the ceremony of offering sacrifices to Confucius.
Confucius was already a slightly majestic figure in the pre-Qin period, because in the pre-Qin period, a saint meant that he already had one.
Don't be ordinary Shuo Wen Jie Zi explains the meaning of "Saint" in this way: "Saint is universal." Let's compare White Tiger Hall.
"Interpretation of the Text": "A saint is also a master, a master, a Taoist, and a voice. Tao is everywhere, and Ming is everywhere. Hear and know. Harmony with heaven and earth
The sun and the moon are bright, the four seasons are harmonious, and ghosts and gods are good or bad. "(The Legend of the White Tiger and the Sage) That is to say, the sage can.
People who know "God's will" and master the laws of nature are also communicators between God's will and human feelings. Therefore, he has the ability to "foresee the future"
Ability.
The divinity of Confucius was expanded by the divination prevailing in the Han Dynasty, which may be because Confucianism wanted to establish its exclusive position.
At the necessary stage, Han Confucianism absorbed the knowledge of Yin and Yang scholars and alchemists, and deified Confucius objectively with divination in order to affirm it.
Establish his right to interpret the natural order and social order, that is, "the law for China" and "the law for eternity" advocated at that time.
Wang Su ",which can effectively establish the legitimacy of Confucianism.
However, the essence of Confucianism is to "stay outside Liuhe" and is unwilling to let more metaphysics and politics be involved with reality.
Managing life order has nothing to do with this. Even offering sacrifices to the gods is just to establish some kind of awe, the so-called "Shinto teaching", so Confucius
The shaping of the divinity of Confucius did not go very far. After the wind of divination subsided at the end of the Eastern Han Dynasty, Confucius was universally respected.
They are all within the scope of "people" and "teachers" rather than "gods".
With the institutionalization of Confucianism after Emperor Wu of the Han Dynasty respected Confucianism alone, Confucius became the founder of Confucianism.
It is not only one of the pre-Qin philosophers, but also the spokesman of the legitimacy of the whole system. Therefore, not only Confucius himself is constantly being supplemented.
In the end, he was directly named king, "the most holy teacher." In the twenty-seventh year of Tang Kaiyuan (739), Confucius was declared a "saint".
He was named "King of Wenxuan". This is the first time that the imperial court has made Confucius king. The etiquette of Confucius Temple in Song Dynasty was further upgraded, and Confucius in Song Zhenzong mourned Confucius.
Confucius said "announce" and later changed it to "know". Song Renzong also named the descendants of Confucius as "Duke of Feast". They are the same generation.
Until the Republic of China. Song Huizong named the main hall of Confucius Temple "Dacheng Hall" and "published the tenth and second halls of Wang Mian in parallel", (
The History of Song Dynasty (volume 105), like the Emperor of Heaven, regards the ceremony of offering sacrifices to Confucius as equally important as the ceremony of the country.
The descendants of Confucius have been given various titles, because they represent the spread of sacred blood and also serve as a symbol of respect for Confucius.
There are also rewards. As early as the Han Dynasty, descendants of the Confucius family were magistrates in Qufu. From the 27th year of Kaiyuan in Tang Dynasty (AD 739), Confucius changed his name.
Family descendants become township officials (princes' history), which is hereditary. It is said that the purpose is to protect the descendants of saints from being violated by others.
"unification"
In memory of Confucius, he upgraded from a disciple's spontaneous activity to a national ceremony. Confucius Temple rose from a family temple to a national sacrifice.
Canon. On the one hand, rulers strengthen the legitimacy of rule by respecting Confucianism, while Confucian scholars strengthen their rights by ruling power.
The popularization of Confucianism and the continuous improvement of Confucius' status. In particular, Emperor Wudi of the Southern Qi Dynasty and Emperor Xiaowen of the Northern Wei Dynasty were in their respective times in 489 AD.
The establishment of Confucius Temple in his ruling center inadvertently made Confucius Temple spread from Li Kan to all parts of the country. By the fourth year of the Tang Dynasty (AD 630)
), Emperor Taizong issued a letter to set up Confucius temples in various counties. Make the education system and the spread of Confucianism established a clear link, that is
It is said that the popularity of Confucian education has become official through the connection between Confucius Temple and schools. Because doctors in the Han Dynasty were, after all,
On the one hand, there are institutional arrangements that make scholars focus on Confucianism.
At the same time, learning relies on Li Lu to encourage this tendency. Power and knowledge are completely consistent. The function of Confucius Temple has also changed a little.
. According to Golden Star, "Confucius Temple has the dual functions of orthodox cultural propagandist and national education executor. expand
In a word, building a temple in the capital is different from the original Confucius Temple, and its political intention is particularly prominent. However, in order to maintain the legitimacy of worship, the saints set up
Standing is still indispensable. Therefore, it is inevitable to have the residual character of the family temple. On the other hand, the local Confucius Temple is purely a national political and religious measure.
Stone does not have this concern. This eventually made the Confucius Temple completely break away from the nature of the family temple and formally merged into the national sacrificial system, becoming one of the official temples.
A ring. "(Superior Access to the Holy Land-Power, Belief and Legitimacy 230-23 1, Shaanxi Normal University Press 1998. )
In the sacrificial system of Confucius Temple, there is also the system of Confucian scholars worshiping Confucius Temple in previous dynasties, which deserves our attention, although theoretically speaking, this is a choice.
Excellent Confucian scholars' offering sacrifices to Confucianism is an affirmation of carrying forward the teacher's theory, but offering sacrifices to Confucius Temple belongs to ethnic minorities.
Canon, so it is not up to the Confucian scholars to decide who should enter the Confucius Temple to enjoy the highest honor, but to go to the DPRK.
The imperial court approved it, so the imperial court can use it to guide the speech of Confucian scholars and indirectly restrict the development direction of Confucianism.
Although the sacrificial ceremony of Confucius Temple has changed, as an important aspect of Confucian institutionalization, he followed the form.
Formally, it strengthens the exclusiveness and sacredness of Confucianism. Most importantly, ceremony, as an important carrier of social value, is of great significance to society.
As an example and model. How can these rituals effectively penetrate Confucianism into concrete social life?
Conversely, Confucian values can be maintained for a long time.
Third, the electoral system is Confucian, and the spread of Confucianism is institutionalized.
The change from the enfeoffment system to the election system itself embodies the Confucian concept of "the sage occupies the position", while the Han Dynasty
After that, taking Confucian principles as the election standard, Confucianism has a direct contact channel with power and interests at the same time.
He made people's understanding of Confucianism almost the only way to change the existing lifestyle. Paradox is Confucianism.
The family itself maintains a hierarchical system, but at the same time, under the Confucian concept of "the sage occupies the position", this hierarchical system is not fixed.
But there is a realistic rising channel, that is, the imperial examination system, although the probability is very small. This means that you want to change yourself.
The only way to realize its position is the monistic Confucian "Tao".
In the first year of Yuanguang (BC 134), the practice of "living in a humble abode" began with Confucianism as the criterion for selecting scholars.
After continuous reform, a relatively complete imperial examination system was finally formed in the Sui and Tang Dynasties. Its important feature is that exams and time are free.
Between the fixed, further to the Confucian concept as the basic standard. Although the contents of the imperial examinations were constantly changing in the Tang, Song, Ming and Qing Dynasties, so were the contents of the imperial examinations.
It is the basic principle of the basic system that has not changed.
Due to the richness and complexity of the Confucian concept system itself, Confucian concepts were established and conveyed through the imperial examination.
Standard interpretation is obviously the best and most effective way to convey the will of the power class. So, to some extent, science
The citation system effectively controls the generation of "truth". And Confucianism with politics and morality as the core is determined as the standard answer.
It fully embodies the ambiguous relationship between power and "truth" in the era of centralized autocracy. There is no doubt that from the Confucian point of view,
The emergence of the idea-based electoral system means the institutionalization of the relationship between Confucianism and power. As long as you pass the imperial examination.
Try it. No matter what position you get in the end, you have at least become a privileged class in society, that is, a "scholar" or a "gentleman". they have
Special clothing and address, no Nadine tax. You can attend official ceremonies, which are usually important festivals in families and places.
At the core of the activity, civilians can't curse Mr. Wang casually, and they can't name Mr. Wang casually. There is also a special process to deal with gentleman crimes.
If he carries out the order, he must first remove the title of gentleman.
Establishing Confucianism as the only way to recruit talents will inevitably affect the establishment of the education system, because education is
The preparatory stage of people's socialization, which is based on how to obtain a favorable living position in society.
Therefore, Confucianism is regarded as the main content of education when it is closely related to power and interests and becomes a strong discourse.
Will become the conscious choice of official and private schools. In this way, the institutionalized system of Confucian communication is naturally established.
.
The so-called schools in ancient China were mainly the etiquette, benevolence and righteousness before Qin and Han Dynasties, including martial arts places, rather than modern schools.
It is called the land of reading and learning. Since the pre-Qin period, due to the changes in the original social structure, official learning and harmony have gradually emerged.
Private education differentiation.
Confucius is generally regarded as the originator of private school, so we can probably think that during the Spring and Autumn Period and the Warring States Period.
During this period, there are two kinds of knowledge transfer systems: official learning and private learning. The so-called official school is the education system supported by the state finance.
It can be divided into imperial studies, official studies, county studies and social studies (rural studies). What he conveys is the values and social rules advocated by the government.
Fan. As the Qing people said, "The imperial court set up schools, selected students, exempted meals, provided thick meals, and set up academies and schools to study Taoism.
Scholar officials should teach them, all government officials should be polite, and all generalists should be trained to be used by the court. "("Collection of Anecdotes of Emperors ")
Internal compilation, volume 41, Li Zheng 13, Xuetang 4, Zhilifu County Xuetang) Private schools are private.
School form. After the end of the Spring and Autumn Period, these two knowledge dissemination systems emerged with the intensification of social differentiation and knowledge differentiation.
A new pattern is the prosperity of private schools. Under the intermediary of the tourism class, the interaction between private schools and government schools is becoming more and more frequent.