Cultural characteristics of Wei, Jin, Southern and Northern Dynasties
1. Cultural and artistic achievements are diverse and have their own characteristics.
Wang Xizhi of the Eastern Jin Dynasty absorbed the essence of Han and Wei Dynasties and was praised as a masterpiece of calligraphy by later generations. Book saint? ; The figure paintings of Gu Kaizhi in the Eastern Jin Dynasty are beautiful, vivid and full of personality.
2. Outstanding scientific and technological achievements
Such as calculating pi, Qi Shu, Zhu and so on.
3. The ideological field is extremely active.
After Buddhism was introduced into China, it developed rapidly, played an important role in the political and economic fields in the North and South, and even was branded with the influence of Buddhism in all fields of literature and art.
4. It embodies the characteristics of national integration.
Important cultural achievements come from different nationalities and also reflect the styles of different nationalities.
5. It bears the brand of separatist regime.
There are obvious differences in cultures in different periods and regions. In particular, there are great cultural differences between the north and the south, such as the different styles of folk songs and the gap between foreign Buddhism in the north and the south. (Buddhism is emphasized in the south and emphasized in the north. Buddhist art in the south is mostly composed of temples, and Buddhist art in the north is mostly made by believers. )
Reasons for the cultural glory of Wei, Jin, Southern and Northern Dynasties
A certain culture is determined by a certain social, political and economic situation, and it also reflects the political and economic situation at that time.
Politically, although the ethnic contradictions were fierce during this period, the people of all ethnic groups gradually moved towards harmony and there was a great ethnic integration. At that time, all the ethnic minorities who entered the Central Plains lived with the Han nationality, learning from each other and integrating constantly.
Economically, the northern economy resumed development, and the Jiangnan economy also developed during the Wei, Jin, Southern and Northern Dynasties.
During this period, social thoughts were also very active, and various theories flourished. This is the second time since the Warring States Period. A hundred schools of thought contend? After that, another era of ideological emancipation appeared in the history of China. The relative freedom and diversification of social thought and academic culture strongly promoted the cultural development in Wei, Jin, Southern and Northern Dynasties.
Basic characteristics of culture in Wei, Jin, Southern and Northern Dynasties
First, the cultural characteristics of consciousness tendency
The Yellow Scarf Uprising led to the disintegration of the Eastern Han Empire, and the Confucian ethics that maintained its feudal autocratic rule was greatly impacted. People's thoughts have got rid of the shackles of Confucianism, so people's independent personality and conscious spirit have developed to a certain extent. At the same time, during the 400 years from the end of the Han Dynasty to the Sui Dynasty, it was basically in a state of long-term separatism (only 8 years from the unification of the Western Jin Dynasty to the rebellion of the Eight Kings), with frequent wars and social unrest. At that time, everyone, every family, every social and political group and every separatist regime demanded survival, self-reliance and development, and must give full play to people's subjective efforts or natural advantages, thus contributing to the full play of personal intelligence. Coupled with the disintegration of the unified empire in the Eastern Han Dynasty, people are keen to find the theory of unified governance. These times not only brought forth all kinds of talents, but also prompted Confucianism, metaphysics, Mohism, fame, Buddhism, Taoism and even military strategists to emerge in time, forming the so-called second era in Chinese history.
Second, cultural openness and integration characteristics
The characteristics of open culture in Wei, Jin, Southern and Northern Dynasties are determined by the great integration of all ethnic groups in China, frequent cultural exchanges between China and the West, and conscious cultural mentality. At that time, people's minds were more open and the original closed state was broken. First of all, the Han nationality shows a positive spirit of tolerance and absorption of foreign cultures, and at the same time, outstanding figures in ethnic minorities are also keen to learn the advanced culture of the Han nationality. Especially in northern China, it is more obvious. Political system, economic life, customs, academic thoughts, etc. It is not a single type of Han nationality, but mainly Han culture, which is eclectic to domestic ethnic minorities and foreign cultures. As early as the end of the Eastern Han Dynasty, western culture was introduced into China. History is called Han Lingdi? Good khufu, good Zhang Hu, good Hu Chuang, good Zuo Hu, good Fan Hu, good Hu Konghou, good Hu Di, good Hu Dance, all the princes and ministers in Beijing have done it? ("Continue to Han Shu"? Five elements "). Western Jin Taishi (265? 274) Future? China is still cooking with a Hu bed and cooking for the Qiang people. If a noble man has many rooms, he will store his tools and enjoy good luck. . Taikang (280? During the period of 289), carpets made by Hu people were widely used. For hoes, belts and mouths? And learn from each other (The Book of Jin? Five elements "). After the demise of the Western Jin Dynasty, Wuhu successively established sixteen regimes in the north and upper reaches of the Yangtze River. It was the first stage of national integration; Huns, Xianbei people, Jie people, Di people and Qiang people mostly keep their own language, life customs and etiquette customs. Most of the feudal separatist regimes they established in Han areas had the dual nature of tribal military rule and feudal rule. The regime organization form was mixed system of Hu and Han, and its official system was generally mixed system of Hu and Han. The regime in the early Northern Wei Dynasty was no exception. The land equalization system implemented in the late Northern Wei Dynasty and the officers and men system implemented in the Western Wei and Northern Zhou Dynasties, the former is the combination of public ownership of Xianbei Tuoba clan commune and Confucian ideal politics, which appeared under the specific historical conditions after the Northern Chaos at that time. The latter is a combination of Xianbei Eight Adult System and Zhou Guan Six Military System. In the political system of state power, from the Sixteen States to the Northern Dynasties, there has always been a mixed system of Hu and Han in the whole country or in part, which has been recognized by historians. This is an open cultural feature and a reflection of the political system.
Language is the main tool for spreading culture. After the demise of the Western Jin Dynasty, the northern languages were mixed. During the Sixteen Kingdoms period, minority languages were popular in the north. Xianbei language prevailed in the early Northern Wei Dynasty. Although Emperor Xiaowen's reform banned Xianbei language, it was limited to people under 30, and Xianbei people over 30 did not require to speak Chinese immediately. What's more, Emperor Xiaowen died only five years after the political reform. After the political reform, he was actually in a state of abortion, so the north will inevitably form a state of coexistence of Han, Xianbei and Beidi.
Like khufu again. It goes without saying that during the Sixteen Kingdoms period and the early Northern Wei Dynasty, Hu people wore more Hu clothes. In the 19th year of Emperor Xiaowen's reform (495), it was forbidden to wear Hu clothes, and he changed to wear Han clothes. Four years later, in the first month of the 23rd year of Taihe (499), Emperor Xiaowen returned to Luoyang from Yecheng. See the woman in the car with a hat and a small coat? . Emperor xiaowen asked ren Yuancheng, who will stay in Luoyang? Why didn't Shangshu take the exam? Cheng dui said:? Do you write less than you don't write? ("Shu Wei" Volume 19 "Ren Cheng and Wang Chengchuan"). It serves to show that there were not a few people wearing Xianbei crown clothes at that time. Soon, Emperor Xiaowen died, and the clothing reform was not complete. The background, Jie people, was named Gao Huan in the Eastern Wei Dynasty. Talk to others about the way to cover the left and right sides of clothes? Shang Shu Jingxian carries:? Kong Ziyun:? Wei Guanzhong, I was left behind. ? With this statement, you are right. ? Wang Bi objected: The country flies in the wild, marches in the Central Plains, and the five emperors have different instruments, three or five different systems, covering the clothes around, which is not enough for right and wrong. ? (The Book of the Northern Qi Dynasty, Volume 25, Biography of Wang Bin) This debate ended in covering the left and right clothes, which actually reflected a cultural concept that people thought that Hu clothes and Han clothes could be mixed at that time.
About the music used in the ceremony. During the Sixteen Kingdoms and the Northern Dynasties, only Zhang Zhengquan of Liangzhou retained a part of the traditional so-called "Elegant Music Pronunciation" in China, which was acquired by Zhang of the former Qin Dynasty. After the 11th year of Taiyuan in the Eastern Jin Dynasty (386), some of them were introduced to the south and some stayed in the later Qin Dynasty. In the second year of Emperor Kai of Sui Dynasty (582), Yan Zhitui said: The collapse of rites and bad music originated from a long time ago. Too often today to use Hu Sheng gracefully? . In the early years of Sui Dynasty, Zheng translated and rewarded? Seven keys? , that is, when Emperor Wu of Zhou was from Qiuci, Su Zhipo? Seven? (Sui Shu Music Record, Volume 14). In the early years of Emperor Wu of the Han Dynasty, seven pieces of music were determined, namely, Shang Qing, Koryo, Tianzhu, Anguo, Qiuci and Qu. There are Le Shu, Fujian, Guo Kang, Baekje, Turkic, Silla and Japanese. For the great cause of Yang-ti (605? 6 18), nine pieces of music were designated as Le Qing, Xiliang, Qiuci, Tianzhu, Guo Kang, Shule, Anguo, Koryo and Bi Li. The above-mentioned nine pieces of Sui Dynasty music were composed by Dongyi, Beidi, Xirong or the Western Regions and Tianzhu during the Sixteen Countries and Northern Dynasties, except that Qing Yue and Li Bi were composed by Han Le Shu. In addition, Sui music also had a great influence on Tang Le. The opening of cultural concepts such as rites and music after Wei and Jin Dynasties had a far-reaching impact on the Tang Dynasty.
What best represents the concept of open culture? Hu Chuang, Zuo Hu? After it spread to the lives of the Han people, their daily lives have undergone tremendous changes. From the end of the Eastern Han Dynasty to the Sui Dynasty, we saw a lot of information about Hu Chuang. At that time, the Han royal family, nobles and ordinary families used Hu beds in all fields of life. Hu Chuang can only sit with his feet down, and the influence of Buddhism from the East (sitting cross-legged) has begun to change the traditional kneeling method in ancient China, which is a major change in the daily life customs of Han people. In ancient times, the seating of Han people was from floor to bed, from bed to bed, from bed to cot, and then from cot to high chair. At the same time, people's sitting posture has changed from kneeling to sitting on high feet. This process of change began in the Eastern Jin and Southern Dynasties and was completed after the mid-Tang Dynasty. Camp beds and chairs ",see Literature and History Knowledge No.5, 1989). Mr. Li Ji put forward a hypothesis in the article Kneeling, Sitting, Squatting and Gathering. The habit of kneeling was abandoned in China's daily life, probably due to the introduction of Hu Chuang and the influence of the eminent Buddhist monks in the East? . This assumption has been proved by historical facts.
From the academic point of view, the blending of Buddhism and China culture began in Wei and Jin Dynasties. Mr. Tang Yongtong pointed out in the sixth chapter of the History of Buddhism in the Han, Wei, Southern and Northern Dynasties, The Origin of Buddhist Metaphysics, that Wei, Jin and Southern Dynasties? In the past 50 years, academic students in China have undergone a major change? That is the metaphysics of Buddhism. Mou Zi's theory of reason and confusion opened the door to the metaphysics of Buddhism, while Zhi Qian and others promoted Buddhism with Mahayana and Ruo Ban. Primitive The purport is consistent with the core proposition of Laozi and Zhuangzi's "Everything is based on nothing". The Western Jin Dynasty perished, metaphysics declined, and Buddhism metaphysics flourished. When Nan Huan wrote Yi, what did he use? What is the difference between summer and summer? Anti-Buddhism caused a great debate between Confucianism, Buddhism and Taoism. In the debate, all three parties refuted each other with Confucianism. As a result, Buddhism did not depreciate because of the difference between foreign countries and Xia countries, but deepened the further integration of Confucianism, Buddhism and Taoism. Moreover, the disciple art of stone carving painting, which is closely related to Buddhism, also produced brilliant achievements in the Southern and Northern Dynasties. In short, the abandoned ideological circles in Wei, Jin, Southern and Northern Dynasties? What is the difference between summer and summer? The absorption and transformation of Buddhism by old ideas and Confucianism and metaphysics can best explain the spirit of open culture and tolerance at the highest level of ideological theory.
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