Introduce the reasons for the unprecedented prosperity of Qin-Han culture

Briefly, there are two points:

1, Qin and Han period of cultural prosperity is based on the unity of the country, economic development, indicating that a certain culture is a reflection of a certain political and economic.

2, the Qin-Han period many major scientific and technological achievements is the crystallization of the wisdom of the Chinese nation, showing the ingenuity and extraordinary creativity of the ancient working people and scientists in China

Detailed reasons lie in the following parts:

A, political history research

Political history research articles, in the column occupies a heavier weight.

Political system and officials, Jane Xiuwei's "Wei, Jin, North and South Dynasties of the historical characteristics of the peasants' anti-feudal struggle" (1988, No. 2, 4) article, reveals the Wei, Jin, North and South Dynasties of the hierarchical nature of the society, patriarchal, ethnicity, religious and other historical characteristics and the peasants' anti-feudal struggle of the close connection, highlighting the obvious personality of the peasants' anti-feudal struggle in this period. Fang Beichen, in his article "Interpretation of the Nine-Principles Zhongzheng System and the Problem of the Imaginary Establishment of the First Class" (No. 1, 1989), by examining the historical origin of the system, argues that during the time of the Wei and Jin dynasties, the status of Confucianism as an orthodox ideology had not been fundamentally shaken, and that the Three Emperors, the Five Emperors, Yu, Tang, Wen, Wu, Zhou, and Kong, the saints revered by Confucianism, were still enjoying a very high status, and that the Confucian religion of the name was still in a position of great importance, and that the Confucian religion of the name was still in a position of great importance. Confucianism still dominates the minds of the scholars, and it is impossible for a living person in this world to be among the saints of the highest rank. Chen Linguo, "Test on the Examination of Local Officials in Wei, Jin, and North and South Dynasties" (No. 2, 1991), pointed out that after Wei and Jin, the form of examination of local officials through the plan in Qin and Han Dynasties had already existed in name only. The Southern Dynasties of the Eastern Jin Dynasty failed to establish a rational examination system, and the performance of local officials was measured only by the amount of taxes they imported. The examination system was re-established in the late Northern Wei Dynasty. In the Western Wei and Northern Zhou dynasties, the examination system was very effective, and the local officials were in a better position to govern. Zhao Kunsheng's Examination and Interpretation of Cao Wei's Servants (No. 6, 2000) examines the Cao Wei's servants, and concludes that it was an important center of power in the Cao Wei and constituted the core of the way in which the monarch's power was realized.

On the political events, on the issue of Sima Rui's attitude towards Zu Ti's northern expedition, Liu Weihang, "Sima Rui's Attitude Toward Zu Ti's Northern Expedition" (Issue 2, 1988), disagreed with the historians' reproaches and criticisms of Sima Rui, and the author believed that: from the time Sima Rui crossed the river until Zu Ti's northern expedition of the seven years, the situation of north and south didn't form a good time for the northern expedition; the overstretched financial condition of the Eastern Jin Dynasty could hardly be the economic guarantee for the northern expedition; it was also difficult to be the economic guarantee for the northern expedition. The financial situation of the Eastern Jin was very poor, and it was difficult to provide economic security for the Northern Expedition; the purpose of sending Dai Yuan to control Zu Ti was to deter Wang Dun and prevent him from rebel activities. Wang Yongping, "Cao Shuang's Purpose of Expedition to Shu and the Reasons for its Failure" (No.3, 1999), pointed out that Cao Shuang's motives for his expedition to Shu and the reasons for his failure had not been sufficiently researched, and his understanding remained on the surface. According to the author, Cao Shuang's expedition to Shu was not a "rash action", but a political means under the condition that his military power was far inferior to that of Sima Yi. By invading Shu, Cao Shuang could not only control the command of the army, but also exclude Sima Yi politically and dictate the government; his failure was not only because of the lack of military preparation and the resistance ability of Shu, but also because of the sabotage of Sima Yi and his henchmen which existed in the time of invading, fighting and retreating. Kong Yi, "On Cao Wei's Dismissal and Suppression of "Fau Hua"" (No. 1, 2000), points out that Cao Cao, the Emperor of Wei, aimed to combat political dissent and remove obstacles to the change of the dynasty by "breaking up the people of Fau Hua's rendezvous"; Cao Cao Rui, the Emperor of Wei, dismissed "Fau Hua's unprofessionalism"; Cao Rui, the Emperor of Wei, dismissed "Fau Hua's unprofessionalism". The "pomp and circumstance of those who do not take care of the road", aimed at combating ideological dissent, but ultimately self-destruction of the family.

The clan is an enduring theme in the history of Wei, Jin, and North and South Dynasties, and Ma Xin, in his article "The New Theory of the Clan of the Scholar" (No. 2, 1987), argues that the first problem encountered in the study of the "clan of the scholar" is the complexity of the title and the confusion of the concept. It is not only difficult for historians, but also for scholars. According to the principle of matching the name with the reality and the traditional custom, the article cleansed and sifted the complicated concepts, and considered that the more appropriate and suitable name for the bureaucratic group of Wei, Jin, and North-South Dynasties should be the "Shih Clan", while the others were not standardized. Regarding the historical status of the Shih clan, the article points out that, as far as the whole Shih clan is concerned, it tends to be corrupted, that is, after it has gained a special social status and held the power, and it is not in line with the principle of historical materialism to disregard the evolutionary process of the Shih clan and to criticize it all. With regard to the nature and historical role of clan politics, Meng Ju pointed out in his article "A Brief Discussion of the Gate System of Emperor Xiaowen of the Northern Wei Dynasty" (No. 2, 1990) that the clan system, which was a reform of the Hanization of Emperor Xiaowen, could not be compared with the clan system of the Southern Dynasty. The Northern Wei Xianbei nobles built up the Northern Wei regime on the ruins of a long period of war and turmoil, and the northern dockyards led by the big clans not only maintained local agricultural production, but also preserved advanced production relations and a high level of Han culture. Therefore, the Northern Wei rulers could not help relying on the clan to plan strategies, formulate political rituals, and develop the feudal economy, and thus could not help practicing the clan system. In response to Zhang Chengzong's statement that the "four surnames of Wu" were the "four surnames of the Eastern Wu", Zhang Xuhua and Wang Zongguang, "The Four Surnames of Wu, Not the Four Surnames of the Eastern Wu" (《吴四姓》非《东吴四姓》辩》). "defense" (2000, No. 4) that "Wu four surnames" should be "Wu County four surnames", that is, the Wu County of Gu, Lu, Zhu, Zhang; which Zhang, Zhu, the two surnames of the representative of the Wu County Zhang Wen, Zhu Huan and Zhu according to.

Social organization, composition, in 1988, the 1st and 2nd issue of the serial chapter Yihe's "Wei, Jin, North and South Dynasties period slave girl and slave girl system research", is the author of the overall study of the two issues. The first is an analysis of the source and number of slave girls in this period; the second is an examination of the scope of social service of slave girls. The conclusion of the former is that the slave girls in the period of Wei, Jin, and North-South Dynasties were mainly from three major sources, namely, prisoners of war, purchased at a price, and confiscated, and that the amount of privately owned slave girls increased significantly compared with that of the two Han dynasties. The latter's conclusion is that the scope of the servant-girls' service in this period not only differed from that of the slaves in the slave society, but also differed from that of the two Han dynasties, i.e., the majority of the servant-girls in this period had been transformed from non-producers in the two Han dynasties to the direct producers of the society, and were generally employed in the agriculture, handicraft and other production sectors. Zhou Guolin's "On the Identity of "Officials" in Shu-Wu Illustrated Books" (No. 2, 1987) is an article of an analytical nature. The article for the historiography of this issue of a variety of views, through the statistics, literature, cultural relics, that the Shu Wu books in the "mandarins" neither refers to the status of the lowly "mandarins", nor refers to the status of the superior clan, but to include the top of the Three Dukes, It is a general term for all state officials, including low-level officials such as the three eunuchs and the chief historian. According to Zhang Min's A Discussion of the Guests of the Southern Dynasties of the Eastern Jin Dynasty (No. 2, 1999), the composition of the guests of the Southern Dynasties of the Eastern Jin Dynasty was more complicated than that of the previous generation, including landlord intellectuals with low rank and high academic qualities, people from the north who had taken refuge in the country, the so-called "material strength" and "dead soldiers" and the "old officials" of the disciples, as well as jianghu tourists and hermits. As a special social class, the guests did not merge with the feudal dependents such as tenantry and boycottry; on the contrary, some of them continued to be honored and valued by the princes and ministers. However, the social status of the guests did decline.

Two, economic history research

Column articles, more pages, the greater impact of the social and economic history, the 2nd issue of 1985, published in the Journal of Shi Guangming's "interpretation of the Cao Wei cantonment system of the "art of field sharing", the article is an old subject. Because Cao Wei's system of cantonment has been the concern of historians for many generations and has been discussed a lot, but about the specific and important details of "the art of dividing up the fields", almost no one has ever asked about it. According to the author, "the art of dividing fields" was a method of granting fields, the specific content of which was to determine the amount of land to be given to the people of Tuentian, which was about one hundred mu for each husband and one woman. After the publication of the article, in the country has a greater impact, many publications or copy the full text or reproduced the views, and immediately caused a controversy. In the 4th issue of the same year, the column also published Zhou Guolin's controversial article ""The art of dividing the land" is the law of granting land? The article pointed out that "the art of dividing fields" was not "the method of granting fields", but a method of taxation different from "counting oxen and losing grain". The discussion of the column on this issue has been extended to the first issue of 1988, for three years, and the published articles have been reprinted in the "Dynamics of Chinese History Research", the National People's Congress Newspaper and Publication Copying Materials, and the "Forty Years of Research on the History of the Three Kingdoms" and other documents.

There are numerous articles on Cao Cao by historians, but there are not many comprehensive discussions of his economic policies. Zhang Lei's article "A Review of Cao Cao's Economic Policies" (No. 4, 1985), a comprehensive study from the perspective of social background and ideological foundation, argues that Cao Cao's economic policies were rich and wide-ranging, with the cantonment policy at the core, and the taxation and incentives policies also as important components, and closely centered on the cantonment policy, which occupied an important position in his overall economic policies. The scale of the Cao Wei's cantonment was an open question. Zheng Peixin's "The Scale of Cao Wei's Xuxia Cantonment" (No.3, 1988), through the analysis of Cao Wei's annual rent and total grain production and the labor force's ability to cultivate the land, came up with the approximate scale of the Xuxia cantonment in the early years of the Jian'an era - about 600,000 mu of arable land. -about 600,000 acres of cultivated land, more than 8,000 cantonment households, and more than 40,000 people.

Commercial, transportation and trade history research, Ma Zhi Bing in the "Wei, Jin, North and South Dynasties period of the South China Sea trade changes and upsurge" (1988, No. 3) pointed out that: Wei, Jin, North and South Dynasties, Guangzhou, South China Sea trade has been a huge development, laid the important position of Guangzhou's trade port, for the Sui and Tang Dynasty after the further prosperity of overseas trade to lay the foundation for the Chinese and Western political, economic and cultural exchanges to create the conditions, It also created conditions for political, economic, and cultural exchanges between China and the West. Zheng Jinggao, "On the commercial capital form of the Six Dynasties" (No.1, 1994), believes that the commercial development of the Six Dynasties, characterized by the prosperity of small merchant capital, strong bureaucratic commercial capital, and the large landlords sidestepping the market, basically realized the feudalization of commercial capital, which led to the saturation of commercial capital. This saturation is premised on the exploitation of small producers to make huge profits, and is the result of the combination of capital and privilege. Ultra-commercial coercion severed the inevitable connection between commerce and economic freedom, competition and equality, and legal order, hindered the normal accumulation of commercial capital, and constituted the fatal weakness of commercial development in ancient China. Liu Handong, "Waterway Transportation and the Development of Commodity Economy in Wei, Jin, North and South Dynasties" (No.3, 1998), pointed out that the relationship between commodity economy and transportation in ancient China was quite close. In particular, the transportation of large quantities of goods required high transportation conditions. Waterway transportation is convenient, load capacity and large, along the dock facilities and the use of larger ships to promote the development of commodity economy. Wei Jin and North and South Dynasties waterway transportation is more developed, promote the development of social economy, especially Jiangnan economy gradually catch up with or even exceeded the north, waterway transportation is an important factor.

The development of regional economy in the period of Wei, Jin, and North and South Dynasties is remarkable, and Niu Runzhen's <>(Issue No.2, 1991) is refreshing. The paper not only proves the number of towns above the county level in the Haihe River Basin during the Wei, Jin, and North-South Dynasties, but also examines the layout of towns in the Haihe River Basin at that time and their characteristics from other disciplines such as topography, geomorphology, climate, and meteorology. What is of great academic value is that it focuses on the close connection between historiography and reality, embodies a new angle of topic selection, and utilizes the research method of intersection of different disciplines. It is of great significance to the study of the history of Wei, Jin and North-South Dynasties.

The study of economic problems in the period of Wei, Jin and North-South Dynasties has also attracted the attention of foreign scholars.

Korean scholar Mr. Ji Bae-seon's <>(No.3, 1999) discusses the socio-economic policy of the Former Yan Dynasty by analyzing the petition of Feng Yu, a member of the Jirou Senate, during the reign of Murong Huangguang and tries to answer the question of the development of the country from the perspective of the socio-economy of the foreigners after the entry and exit of northern nomads into and out of the central plains of the country.

Third, ideological and cultural research

The ideological and cultural achievements of the Wei, Jin, and North and South Dynasties period were brilliant, occupying an important position in the history of China's ideological and cultural development, and a large number of important cultural and historical issues have been emphasized by scholars, and fruitful research results have been achieved. Shi Guangming's article "On the Intermingling of Five Liang Cultures and Western Cultures" (No.2, 1990) is novel in its selection of the topic, taking the northwestern culture, which is neglected by many people, as the object of study, which represents a direction in the study of the history of the Wei and Jin dynasties. The author points out that when the central plains were in turmoil and the literature was in the doldrums, there was an unprecedented flourishing situation of academic culture with a rich northwestern style and exotic flavor in the Hexi region ruled by Wuliang. He believes that this is the result of two-way exchanges and two-way selection of academic culture between the western region and the five Liang. It is in many different fields of various cultural phenomena in the process of mutual exchange, mutual choice, mutual integration, the formation of the magnificent and colorful culture of the five Liang. Religion is still one of the key issues in cultural discussions. Cheng Youwei's "the spread and prosperity of Buddhism in Henan in the Wei, Jin, and North and South Dynasties" (1986, No. 3) article, the spread and development of Buddhism in Henan is divided into three stages: the end of the Han Dynasty, the initial spread of the Cao Wei period; Western Jin Dynasty, the sixteen kingdoms of the period of the rapid spread of the prosperity of the Northern Wei Dynasty reached the peak, which he believes that Henan is the earliest dissemination of Buddhism in China one of the regions, the reasons for which there are four: First, the east of the Buddhist learning, Henan in the "world in the middle". First, Buddhism was spreading to the east, and Henan was "in the middle of the world", which was the necessary place to pass through. Second, at that time as the capital of Luoyang for the national political, economic and cultural center, Henan is near the capital. Third, the economic source of the Buddhist temple mainly rely on the imperial government and the rich people's alms, and the capital and its nearby Buddhist temples are close to the water. Fourthly, the reality of continuous wars in Henan and the suffering of the people provided fertile ground for Buddhism, which taught the cycle of life and death and karmic retribution. Huang Xiuming, "The Politicized Characteristics of Buddhism in the Wei, Jin, and North-South Dynasties" (No. 3, 1992), argues that the Wei, Jin, and North-South Dynasties were the times of rapid spread and development of Buddhism after it was introduced to China, and also an important historical period of the Sinicization of Buddhism into China, whose important characteristic was the increasingly secular and politicized nature of Buddhism as it was transformed by the transformation and influence of China's political and social society. Both Buddhism as a religious form and Buddhist monks and nuns as religious followers did not exist independently from secular politics, but consciously or unconsciously attached to politics, participated in politics and served politics. Kong Yi and Li Min, "The Decline of Metaphysics in the Wei and Jin Dynasties and its Merger with Buddhism" (No. 2, 1997), believe that the critical thinking in the early years of the Eastern Jin Dynasty was the precursor of the merger of Buddhism and Buddhism, and the change of the power contrast between Confucianism and Buddhism was the key to the merger of Buddhism and Buddhism, and the loss of the independence of metaphysics in the Wei and Jin Dynasties marked the realization of the merger of Buddhism and Buddhism, and after the realization of the merger of Buddhism and Buddhism, Buddhism embarked on the road of independent development. However, this kind of independence of Buddhism is relative, as a kind of foreign heterogeneous culture, it can never and cannot get rid of the track of Chinese traditional culture and develop independently, but only tends to Chineseization. In the Song Dynasty, it became a part of Chinese traditional culture and formed the science of science.

On the cultural characteristics of this period, Zhu Heping and Bai Guiyi, "The Cultural Characteristics of the Wei, Jin, and North and South Dynasties Periods and Their Historical Influence" (No. 4, 1998), believe that the cultural characteristics of the Wei and Jin periods are threefold: first, a relatively independent regional cultural pattern; second, a combination of the transformation of the traditional culture and the creation of a new one; and, third, the far-reaching influence of foreign cultures on Chinese culture. The formation and development of these features not only transformed the inherent decadence of traditional culture and created a new spirit of culture, but also diversified and enriched Chinese culture, eased ethnic and regional strife and hostility in cultural development, and emerged as a demand for unity.

The comparative study of Eastern and Western cultures during the Wei, Jin, and North and South Dynasties period has rarely been discussed before.

Mei Zhensheng, "A Comparative Study of the Outlook on Life in China's Wei and Jin Dynasties and the European Renaissance" (1993, No. 4), points out that in the history of anthropology in the East and the West, the Wei and Jin Dynasties and the Italian Renaissance are two very similar historical phases, and that the achievements of these two eras, whether due to the revolt against the past traditions or to the indication of the fate of the future, are all worthy of special mention. They deserve to be written about. Behind the turbulence of social life, the collapse of the value system, the realization of the classics, the achievements of art, the discovery of the world, and the awakening of man ...... behind these ****same appearances that changed the face of history, the paths of life showed different interests due to the constraints of the historical conditions of their respective eras: the values of the Wei and Jin eras, which were popular among scholars, were oriented toward a metaphysical view of life. The values that were popular among the scholars in the Wei and Jin dynasties were the metaphysical view of life, while the Italian Renaissance presented a secular view of life with humanism as its connotation, and this difference was caused by their different attitudes towards man and nature.

Four, military, ethnic studies

As one of the important military systems in Chinese history, the Cao Wei Shi family system, ancient and modern theorists, there is no lack of people, but in specific issues such as the identity of the Shi family there is a degree of divergence of opinion, Liu Handong, "on the development of the development of the Cao Wei Shi family system and its phases" (Issue No. 4, 1988) article, did not see the system as a static thing. He thinks that the formation of the scholarly family system has its certain reasons and time, and that the scholarly family system of Cao Wei has gone through a process of development and evolution of germination, establishment and completion, and that the status of the scholarly family has developed and changed accordingly at different stages of history.

Zhang Wenqiang's "A Brief Introduction to the Military System of the Southern Dynasties" (No. 1, 1998) points out that the central military leadership of the Southern Dynasties was mainly the two systems of the central army and the Shangshu Province, while the local military leadership was the two systems of the governors and the counties. The army of the Southern Dynasty was organized in the form of military units, blocks, teams, shi, wu, and so on. The main types of troops are water, foot and horse. The training of the Chinese army was generally conducted in Jiankang, the capital, while the training of the foreign army was generally presided over by the governors and assassins of the defense towns. The weapons of the time were traditional bows, crossbows, knives, swords and spears, the manufacture of which was in charge of the Shangfang under the Shaofu, and the preservation and management of which were organized by the two military treasuries in the south and the north.

About the battle, Pan Minzhong, "The Battle of Kap and Yew is an Important Part of the Battle of Guandu" (No. 4, 1996), argues that the Battle of Kap and Yew is inseparably related to the Battle of Baima, the Battle of Yanjin, and the Battle of Guandu and is an important part of the Battle of Guandu. The Battle of Kap and Wujia took place in March after Yuan's attack on Baima in February of the fifth year of Jian'an, and before Cao Cao lifted the siege of Baima in April. The strategic intent of the Battle of Ji and Yu was to eliminate the Yuan's other battalions and relieve the Yuan's flanks, and to destroy Yuan Shao's grain base and trap the enemy in a difficult situation.

Wei-Jin and North-South Dynasties was a period of great integration of nationalities, and the issue of nationalities has always been emphasized by historians. Cheng Youwei and Wu Shaomin's "On the Ethnic Problems in the Central Plains during the Period of Wei, Jin, and North and South Dynasties" (No. 1, 1996) discusses the formation, development, intensification, and easing of ethnic conflicts in the Central Plains during the period of Wei, Jin, and North and South Dynasties, the strengths and weaknesses of the rulers' ethnic policies, and the process of ethnic integration. The author points out that the period of Cao Wei and Western Jin was a period of formation and development of ethnic conflicts in the Central Plains, the period of the Sixteen Kingdoms was a period of outbreaks, and the Northern Dynasties tended to ease them. During the period of Cao Wei and Western Jin, the internal migration of ethnic minorities was allowed, which was conducive to the integration of ethnic groups. However, the proposal of Jiang Tong of the Western Jin Dynasty to move the minorities back to the outer regions of China was not conducive to national integration and was not feasible. In the late period of the Sixteen Kingdoms, the ethnic policies of the rulers were better than those in the early period. During the period of Wei, Jin, and North-South Dynasties, ethnic integration was accompanied by ethnic oppression, conflicts, feuds and killings, and finally, during the Sui and Tang dynasties, the migrated minorities were completely integrated with the Han Chinese.

Fifth, the big family case study

Family, especially the big families, in the Wei, Jin, North and South Dynasties period of political, economic, military, social aspects have a significant impact, due to the special historical environment, about the period of some of the famous family case study, become a hot spot in the academic research, in the 1990s, the column has published a number of scholars In the 1990s, the column has published a number of scholars in this area of academic papers, they were on the family's origin, marriage and eunuchs, cultural characteristics, the reasons for the rise and fall of the family and its historical status and role of in-depth discussion.

On the characteristics of marriage: the establishment and consolidation of the politics of the scholarly family since the Han and Wei Dynasties mainly depend on two factors, one is the promotion of the political status of the family members and their achievements in the field of academics; and the other is the mutual support and utilization of the family through the nepotism of marriage. Therefore, marriage is an important means for the scholarly family, especially for the scholarly family with overseas surnames in the Southern Dynasties of the Eastern Jin Dynasty, to maintain the high status of the family. At the same time, the change of marriage can also reflect the change of social status of certain families. Liu Jingfu's Study of the Du Clan of Jingzhao (1993, No. 3) analyzes the marriage situation of the Du Clan of Jingzhao and compares it with that of the Xun Clan of Yingchuan. The author points out that the marriage families of the Du Clan basically belonged to the high families and were allied with the royal family by marriage. Du's marriage family, known to have Hanoi Sima's, Jingzhao Wei's, Hedong Pei's, Fengyi Yan's, Beidi Fu's, Taiyuan and Qixian Wang's, Henan Yuan's and so on, and Xun's the same, basically belong to the high family. Although the two families are married to the royal family, but the degree of dependence on the royal family is different. The Gou Clan, the Gou Clan, and the Gou Clan, the Gou Clan. The Gou clan, with Yun marrying Cao Cao's daughter, Yun marrying Sima Yi's daughter, Xun Chuan marrying Cao Hong's daughter, and Xun Xian Shang Jin Xun Yang Princess, stretched over the two Jin dynasties and has always been related to the royal family, and has a greater dependence on the royal family, and has almost the same fate, **** the rise and fall of the family. Du, Du pre-married Sima Yi female, Du Yi female for the Jin Cheng emperor queen, Du save Shang Wei Xiaowu emperor sister, and that's all. Their dependence on the royal family was small, and their status did not depend entirely on their royal relatives.

About the official: in the period of Wei, Jin, and North and South Dynasties, the official was one of the standards to measure the rank of the family. The evolution of the official position could best reflect the rise and fall of the status of the scholarly family and the rise and fall of the family. The evolution of the scholarly family's status and the rise and fall of the family can best reflect the rise and fall of the status of the scholarly family.

Liu Jingfu compares the characteristics of the Du Clan in Beijing and the Xun Clan in Yingzhou, and concludes that the large number of members of the clan and the fact that they have been officials for many generations are their ****similarities. The Xun family has about 100 members on record, while the Du family has 120 members. The Xuns mainly served in the Southern Dynasties of the Han and Wei Dynasties, and very few served in the Northern Dynasties, while the Du's served in both the Northern and Southern Dynasties of the Hu and Han Dynasties. The Xuns had a wide range of contacts in the upper echelons of society, and many of them worked as civil servants in the central government, making them mainly a bureaucratic family of scholars. The Du Clan had fewer contacts at the upper level, but more local military and political officials, and was a bureaucratic family with the color of the powerful. The Gou Clan had a higher rank, while the Du Clan had a stronger vitality. The Zhong Clan of Yingchuan Changsha also belongs to the old clan of Han and Wei Dynasties, and Xie Wen's "Research on Zhong Clan of Yingchuan Changsha" (No.2, 1991) traces the career and official status of the members of the family: the Zhong Clan had a continuous succession of more than 900 years since the Western Han Dynasty to the middle of the Tang Dynasty, from the end of East Han Dynasty to the middle of the Tang Dynasty Zhong Jiabi Brothers' 500-year period, there were officials and officials in almost all generations, from the top of Zaifu to the bottom of the county magistrates, and it belonged to the typical scholar's family. Many members of the family contributed to the political, economic and cultural development of China. Regarding the Yu family, Meng Fanye pointed out in his article "Examination of the origin and flow of the Yu family in Yingchuan Yanling during the period of Han, Wei, Jin, and North and South Dynasties" (Issue 3, 1992) that the Yu family has a history of nearly 400 years from the Eastern Han Dynasty to the 13th generation of the Southern Dynasty, with 74 members. The family sprouted in the Eastern Han Dynasty, rose in the Cao Wei Dynasty and the Western Jin Dynasty, flourished in the Eastern Jin Dynasty, and declined in the Southern Dynasty. Before the Han Dynasty, the ancestors of the Yu Clan were seldom seen or heard of, and it was in the Eastern Han Dynasty that the Yaling Yu Clan appeared in the official history, with Yu multiplied as the earliest record of the characters of the Yaling Yu Clan. The first record of YU family members in YANLING is YU XIANG. YU XIANG's son, YI YI, was the official of the Cao Wei Dynasty, and he was a great servant of the government, and a great historian. Western Jin Dynasty Geng family is far from the Cao Wei period, only in the dynasty to pass the edicts, teaching Confucianism, this time has been able to unite the courtiers, interference in government, with the power of cronyism, the family's prestige. The Eastern Jin Dynasty was the most glorious period for the Yu family to build up their career, and it was also a prosperous period for the family, and Yu Liang was a representative figure in the history of the family for hundreds of years. After the political turmoil of the Eastern Jin Dynasty, the Yu family has obviously gone from prosperity to decline.

About academic culture: In order to be recognized by the society, a great family must conform to the values of the society at that time. Cultural literacy at that time is an important measure of talent, but also an important condition for people to enter the world as an official and official promotion. In Wei and Jin dynasties, most of the scholars were known for their family knowledge, and they were known as scholars, even though they had outstanding military achievements at the beginning of their careers, they were often known for their knowledge in the later generations. This is also a capital of the scholars who were proud of the world at that time. According to Meng Fanye's article "On the Stubbornness of the Yu Clan of Yingchuan Yanling" (below) (1993, No. 3), the Wei and Jin Dynasties was an important period of accumulation for the political development of the Yu Clan, during which the characteristics of the culture were very obvious and prominent. The Yu family played a pivotal role in the political life of the Eastern Jin Dynasty, and this was also the period when the culture of the family was most developed, and the cultural endeavors became an indispensable part of their political activities. The members of the Yu family were all highly educated and cultured, and they made remarkable achievements in education, literature, and calligraphy. The marriage between Sima's Jiangzuo regime and Yu's family, apart from the fact that Yu's family had already accumulated political power during the Western Jin Dynasty, should be attributed to the cultural superiority of Yu's family. Liu Jingfu compared Xun's and Du's cultures, and believed that the two clans had their own schools of thought, with Xun's focusing on rituals, music, and laws and regulations, and Du's originally being famous for criminal law, and famous for the transmission of the Spring and Autumn Annals of the Zuo Clan since Du Pre. In terms of cultural level, Xun's is higher than Du's as a whole, and Xun's is full of talents, while Du's is famous for its officials or military achievements.

Sixth, social history

In recent years, the study of the history of social life in the period of Wei, Jin, and North and South Dynasties has also attracted the attention of scholars in China and abroad.

Japanese scholar Sekio Shiro, in "A Few Questions about the Burials of the Cao Clan in Anhui Province" (No.3, 1997), the author, through combing and categorizing the burial bricks of the Cao clan in Bozhou, Anhui Province, and clearing up the doubts and interpreting them, believes that the burials of the Cao clan were built by Cao Teng as a eunuch, who entered into the central government; and that the Cao clan had large-scale burial areas, which means that since Cao Teng, in the next three or four generations, there was a large-scale burial area from the central government down to the counties and prefectures, and that there was a large-scale burial area for Cao Teng. There were officials at all levels from the central government down to the counties, and the Cao clan developed rapidly in a relatively short period of time.

The issue of women has also been a hot topic of research over the years.

Wan Hong's The Changes of Women's Style from Qin-Han to Wei and Jin Dynasties (No.3, 1991) points out that: Wei and Jin Dynasties' economy, ideology, and culture have changed a lot compared with those of Qin and Han Dynasties, and therefore, Wei and Jin Dynasties' women were able to boldly fight against feudalism, and they broke away from the constraints of the rituals and traditions of the Qin-Han Dynasties and gained some power for themselves. But this change was only a temporary phenomenon during the relative decline of the feudal autocracy, and as Chinese feudal society continued to develop, and as the centralized feudal autocracy was re-established, the social status of women deteriorated.

Huang Yunhe's "Equalization of land and women in the Northern Dynasties" (No. 1, 1994) studied the women's problems in the Northern Dynasties from an economic point of view, and the author believed that the equalization of land in the Northern Wei Dynasty had a strong primitive social color, and that women were subjected to the land because of egalitarianism, a large amount of deserted land in the north, wars and turmoils that broke the Confucianism's domination of the world, and a more open-mindedness of the north. Women's access to land meant their economic independence.

Xue Ruize and Wang Dajian, "Analysis of the Perverted Psychology of the Consort of the 3rd-6th Century" (Issue 2, 1995) analyzed the reasons for the formation of the perverted psychology of the consort of the 3rd-6th century, its performance and its harm to the society in terms of genetic factors, psychological factors and social factors. The authors believe that genetic and psychological factors are the basis for the formation of perverted psychology, and social factors are the direct motivation for inducing these changes.

About family life, Zhao Jianguo, "On the family structure in the period of Wei, Jin, and North and South Dynasties" (No.2, 1993), said that the family structure in the period of Wei, Jin, and North and South Dynasties had the remarkable features of respect for the eldest and the youngest, the husband's master and wife's subordinate, and the first noble and the concubine's inferiority, and the formation of these features had its political reasons: the implementation of the clan system, the seriousness of the relationship of personal dependence, the influence of the patriarchal system, and the influence of feudal hierarchical system, and the influence of private property system. The influence of private ownership. Xue Ruize's Marriage Age in Wei, Jin, and North and South Dynasties (No. 2, 1993) argues that the Wei, Jin, and North and South Dynasties were a period in Chinese history characterized by many wars and rebellions, and that this special historical environment not only led to a variety of marital forms, but also resulted in a declining trend in the age of marriage in this period.

Limited to space, we can not show all the contents of the column, there are a lot of good articles have to bear the pain of cutting, it is difficult to highlight to the reader. The good thing is that this article does not mention many articles, in the historiography of the same has long had an impact. Now Xuchang Teachers College has been upgraded to undergraduate colleges and universities, upgrading after the "Xuchang College Journal" in line with the brand-name, refinement of high-quality products, quality first, highlighting the characteristics of the principle, not only to do a number of key columns as in the past, but also to the "Wei and Jin history research" as a feature columns in the newspaper's top position, in the source, the number of manuscripts, In the near future, in addition to publishing all the research articles on the various aspects of the historical period of Wei, Jin and North and South Dynasties, the column will focus on the organization and publication of the period of economic and cultural exchanges, integration and social life of the scholarly masterpieces. Welcome the majority of researchers in the history of Wei and Jin continue to care for and support the construction and development of this column, a hundred schools of thought, a hundred flowers blossom, editing, research cooperation, *** with efforts to the study of the history of Wei and Jin to a new stage, for the prosperity and progress of the academic cause to make new contributions.