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Gift and Cultural: “The Great Qing Tong Gong” and the Basic Social Order Construction of the Qing Dynasty
Author: Ja Anqi (Assistant Researcher of the School of Law of the Qing Dynasty)
Source: “Confucius Researcher” 2024 Issue 5
Abstract: In traditional China, “the same way is the same” is regarded as the fantasy order of the society of the institute. Since the Tang and Song dynasties, the rulers have established a ceremony to educate the political management ideas of the whole country, and have completed it in a standardized manner through public and private gift books. In reflection on the misfortune of the late Ming Dynasty and the confusion of the four common orders, the Qing Dynasty rulers further strengthened the control of national laws and regulations on the basic society when building the system of the ritual. In “The Great Qing Tonglu”, the relevant content of scholars and common people was added, and the simple and easy-to-following style of “The Great Qing Tonglu” became the main measure for the rulers of the Qing Dynasty to extend their imperial power and pursue education. However, the market conditions of “Big Qing Tong Lu” which is in full swing are not ideal in various places. With the continuous compilation of “Tongluo” by the Daoguang Dynasty and the publication of “Simplified Rules” based on “Meetings” and “Tongluo”, the relevant content of “Big Qingluo” has been widely used and popularized, which has a strong effect on the construction and maintenance of the basic social order.
Keywords: “Big Qing Tong Gong” “Simplified Rules” Training Social Order
Changing customs and practicing educating are cooperative measures for the rulers to manage the whole country. Since the Tang and Song dynasties, in order to meet the needs of the examination, the rise of the common society and the “county and county empty” formed under the centralized rule of the “large-solid” power, the court abandoned the concept of “giving to the common people” and planned to build a basic social order by “giving to the common people”. [1] As a centralized expression of the official gift system, the national gift system inherits the political management idea of the dynasty rulers to educate the whole country, and becomes the main body of the court to promote the gift system downward. Today, the important discussion of the academic community on the effectiveness of the education of official rituals is about the Tang and Song rituals and the “Big Ming Collection”, and [2] There is not enough attention to “Big Qing Tong Feng” (hereinafter referred to as “Big Qing”). [3] This article places the drafting of “Daqing Tongqu” in the historical process of moving the gift system downward for assessment, combines the content and implementation of “Daqing Tongqu” to explore the process of using “Daqing Tongqu” to transform civilized customs and consolidate the basic social order under the rule of the “Daqing Tongqu”.
1. “The Great Qing Tongfeng” and the Qing court’s governance of the world through the reign of the Qing Dynasty
During the Tang and Song dynasties, in order to adapt to the “giving to the common people” to develop the trend, the official trial chart edited the content of the common people’s gifts in the national ceremony and fully supported the emphasis on educating the whole country. Taking the official ceremony of Zhenghe Five Gifts New Orders in the late Northern Song Dynasty as the symbol, the common people’s gifts clearly listed the volumes in the national gifts, which actually turned from “giving to the common people” to “giving to the common people”. This is the main progress of the national gift activities. [4] However, these rituals pursued by the court were not as satisfactory in content production and implementation. Even if it is marked, “only the official approachable system”The Five Gifts of the Political and Five Gifts” of the “Political and Five Gifts” was also quickly destroyed because of the reasons such as “distinctive and contradictory” [6] “It is convenient to establish a text, but not to know the customs” [7], and it is difficult to truly realize the educational effectiveness of the civilized customs. In contrast, the privately edited standard wedding ceremony and daily family gift texts were launched at the basic social style because of the science and social needs of the people. The most representative family gift books such as “Zhu Zi’s Family Gift” (also known as “Wen Gongshu”) are The following is a brief introduction to “Family Gift”) With Zhu Xi’s academic and political position, it became popular across the country, and was inherited by many scholars and common families, and gradually became a model of gifts that can be accepted by different social ranks. [8]
The “Zhu Zi’s Family Gift” was highly concerned by the rulers of the dynasty and became the main benefit of his throne to extend his imperial power. It was different from the form of gifts that declared public gifts in private during the Song and Yuan dynasties, and in the early Ming Dynasty. He respected Zhu Zi alone and brought the position of “Zhu Zi Family Gift” to an unprecedented level. In the first year of Hongwu (1368), the Ming Dynasty ordered “to marry and marry and follow “Zhu Zi Family Gift”” [9]. In the Yongle, “the “Wen Gongshu” was the whole country” [10]. Regarding these measures, the academic community believed that “Zhu Zi Family Gift” was absorbed by the official gifts, and its nature was written by private and traded secretly, and became a national gift book that officially recognized and possessed the official will [11] , can be seen. Although the Ming court has continuously compiled books such as “Xiao Ci Record”, “Hongwu Gift System”, and “Travel Style”, based on historical materials, the official gift position of “Zhu Zi Family Gift” has not been reduced. In the 18th year of Jiajing (1539), the Nanjing Ministry of War Shang Zhan Ruoshui asked for “the gift system is based on customs”, which shows that “the official officials of our court have their own “Travel Style”, and the wedding ceremony is all from “Wen Gongsun Gift”. ”[12] During his ten thousand years, Li Weiting, deputy envoy of the Jinxi Di School, also called: “The wedding ceremony and wardrobe utensils and utensils, and the students followed the books one by one. ”[13] It can be seen that until the middle and late Ming Dynasty, the “Zhu Zi Family Gift” had been constantly influential. In contrast, the impact of the “Ming Ji” as a national gift ritual on the basic social order should not be overestimated. First, the “Ming Ji” was originally produced by Hongwu and had a thick gift 彩彩彩电彩彩电彩彩电彩彩彩电彩彩彩电彩彩彩电彩彩彩电彩彩彩电彩彩彩电彩彩电彩彩电彩彩电彩彩电彩彩电彩彩电彩彩电彩彩电彩彩电彩彩电彩彩电彩彩电彩彩电彩电彩彩电彩电彩彩电彩电彩电彩电彩电彩电彩电彩电彩彩彩电彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩 href=”https://twsugarblog.org/”>Bring online car and horse fees However, with the continuous enhancement of the central collective power, the content showed the “election of emperors and the gifts of officials are reduced” [14]; thirdly, until the reconstruction and publication of the Jiajing Dynasty, “Ming Jifeng” always “hides secrets in the middle, and those who see it are delicious” [15]. This was set in the customsIts social education effectiveness has been improved. In the era of regional social trends, the important influence of the gift rituals prepared by the court in maintaining the basic social order is now supplemented by the “Zhu Zi’s Family” to convey the lack of new family gift system in the Ming Dynasty. [1官网6]The official ceremony and the text of “Family Gifts” should be educated to become a new form of gifts and governance in the Ming Dynasty. In this regard, Zhang Wenchang pointed out: “A film is composed of famous scientists. href=”https://twbabydating99.com/”>PreparationThe privately written ‘family gift’ has now officially become a part of the national rituals, parallel to the official national rituals. This may be another key breakthrough in the tradition of the Chinese rituals.”[17]
The Ming court achieved good consequences with the sound construction and basic social order of “Family Gift” management. Judging from the assessment of the propaganda methods and influence of “Zhu Zi’s Family Gift” by scholars such as Zhao Kesheng and Wang Zhixiang, whether it is the place where the customs are changed or the people’s ancestral creation, they cannot leave “Zhu Zi’s Family Gift”. [18] However, Dun Chong’s “Zhu Zi Family Gift” also caused new problems. Although “Family Gift” is based on national prestige, it is not customized by the king of the present, but written by the former dynasty’s official official, and it is really doubtful. Under this situation, the examinat TC:
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