The political conditions for the formation of gate politics are

The political conditions for the formation of gate politics are as follows:

The difference between gate politics and imperial power politics is that under gate politics, the gentry can be equal to imperial power in practical sense, which is the so-called "king and horse, * * * the world". This is different from the dictatorship of consorts, ministers and eunuchs. The power of consorts and eunuchs is still imperial power and imperial politics. The power of the gentry comes from the gentry themselves.

There are three main conditions for the formation of the door-gate politics in the Eastern Jin Dynasty:

Mature, powerful and influential gentry, declining imperial power with certain appeal, and external ethnic contradictions are very sharp. If one of these three conditions changes, it will definitely change the politics of gate valves. Losing the first condition will definitely induce the self-expansion of Sima Huang's power.

The loss of the first two conditions is enough to urge the Eastern Jin court to change its surname, thus making the gate politics a new imperial power politics (Emperor Wu of Song); Even if the third condition does not exist, the Jiangzuo regime will lose its historical reason for existence, and the door-to-door politics will be self-evident.

Door politics is ruled by gentry and imperial power, and it is a kind of abnormal condition of imperial power politics under certain conditions. Its existence is temporary. It comes from imperial politics and ultimately belongs to imperial politics. Strictly speaking, gate politics only existed in the Eastern Jin Dynasty in Jiangzuo.

The evolution and characteristics of the door-gate politics in the Eastern Jin Dynasty;

The gate politics of the Eastern Jin Dynasty began with "the king and the horse * * * the world". The clansmen in The Big Officer are Wang Langya, Yu Yingchuan, Long Kanghuan, Xie Chenjun and Wang Taiyuan in turn. Before the King of Taiyuan, the ruling clan either carved up the upper reaches to form Shaanxi, or controlled an army (such as soldiers from the northern government). The two branches of the Wang family in Taiyuan were attached to the imperial power and the relative power respectively, and ended up mutually assured destruction.

Under the door-to-door politics, the gentry tried their best to maintain the balance between the door-to-door and the balance between the door-to-door and the imperial power. Their greatest learning is that imperial power is not allowed to suppress the gate valve, nor is it allowed to have a gate valve instead of imperial power. So, when Wang Dun first opposed Di Chin's reuse of Liu Kui, Diaoxie and Dai Yuan to suppress the cremation, the cremation did not object, and Wang Dao even informed the Central Committee.

When Wang Dun rose up for the second time and attempted to usurp the throne, the cremation opposed it. Similarly, after the defeat of Fang Tou, Huan Wen made clear his position on Iho, and the cremation did not oppose Huan Wen, which had military superiority, because they still occupied political superiority; When Huan Wen tried to pass Jian Wendi's testamentary edict, he was unanimously opposed by the gentry.

Under the door-to-door politics, the gentry strive for balance. Taking the Great Northern Expedition as a bargaining chip to improve social status is the opposite of door-to-door politics. However, we should also see that it is precisely because of this balance that compared with years of wars in Jiangbei, the Jiangzuo regime has maintained peace for more than 70 years since the rebellion of Wang Dun and the Soviet Union, which is the positive side of the door-to-door politics.