The Reasons for the Prosperity of China's Ancient Commerce and Its Role in the Feudal Ruling Generation

The reasons for the prosperity of ancient commerce in China and its role in the feudal ruling generation are as follows:

Politically: end division and move towards reunification, laying the foundation for economic development.

Economically, the high development of agriculture and handicrafts has provided a solid material foundation for the prosperity of commerce.

Policy: * * Gradually relax commodity trading restrictions.

Transportation: The convenience of land and water transportation is beneficial to the development of foreign trade.

In finance, the appearance and application of paper money promoted the prosperity of business. The development of agriculture and handicrafts promoted the development of commerce.

China's ancient commercial prosperity;

First, from the perspective of market space, business is expanding from large and small cities to vast rural areas.

Second, from the perspective of commercial organizations, it is manifested in the formation and significant increase of commercial banks and commercial trade associations.

Third, from the perspective of commodity composition. In the early days of China's ancient commerce, luxury goods were the mainstay. Since the Tang and Song Dynasties, iron, salt, tea, cotton, cloth, grain, daily necessities and other means of production and living were the mainstay. It is generally believed that one of the important signs to judge the level of commercial development is the proportion of means of production and daily necessities in the composition of commodities.

Fourthly, the innovation of financial services, especially the appearance of "flying money" in the Tang Dynasty, is an epoch-making change in financial services to meet the needs of large-scale long-distance trafficking (especially the purchase and sale of tea in southern China). Since then, banknotes (jiaozi) and securities (tea banknotes, salt banknotes, etc.) have come out one after another. ) In the Song Dynasty, commercial tickets in the Ming and Qing Dynasties, tickets in the Qing Dynasty and money tickets in banks all inherited the essence of foreign exchange. The appearance, popularization and application of this convenient and safe financial service model is also a manifestation of the higher stage of commercial development.

The role of feudal rule:

In the early days of feudal society, the development of commodity economy promoted the formation of feudal landlord class, consolidated its political foundation and increased its financial income. For example, the emerging landlord class in the Warring States period, a large part of which came from wealthy businessmen. During the Han, Sui, Tang and Song Dynasties, some cities with commercial prosperity became the ruling centers (capitals) of feudal regime, and the proportion of commercial tax in national fiscal revenue gradually increased.

In the late feudal society, the development of commodity economy disintegrated the feudal system. From the middle and late Ming Dynasty, the seeds of capitalist relations of production emerged and developed slowly, impacting the backward feudal system. Economically, it disintegrated the feudal natural economy, politically shook the feudal ruling order, ideologically produced anti-feudal democratic ideas, and impacted the ideological basis of feudal rule.

Reasons and characteristics of China's ancient commercial prosperity. In ancient China, it was generally a policy of emphasizing agriculture and restraining commerce. The main reasons for business prosperity should be as follows.

1 and * * * were more tolerant of business, such as in the Song Dynasty.

2. The agricultural handicraft industry is developed and the society is relatively stable.

When the country is strong and there are more foreign exchanges, business will naturally prosper.

What are the reasons for the prosperity of ancient commerce in China? 1. The development of social productive forces makes the social division of labor more detailed, prompting people to exchange needed goods and promoting the development of business;

2. Development of handicraft industry;

3. people's hard work.

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Characteristics of China's Ancient Feudal Rule The ancient political system of China (slave society and feudal society) can be divided into central political system, local political system and political system of selecting officials and employing people.

The three main lines of Chinese political history are: the continuous strengthening of centralization, the continuous strengthening of autocratic monarchy and the continuous fairness and standardization of talent selection. The main laws of the history of the rise and fall of the dynasty are: long-term separation must be combined, long-term separation must be separated; Times make heroes, heroes make teenagers.

The venation of centralization: Western Zhou Dynasty (enfeoffment system, patriarchal clan system)-Qin Dynasty (county system)-Western Han Dynasty (favor order, secretariat system)-Tang Dynasty (our time)-Song Dynasty (accepting elite soldiers and civil servants)-Yuan Dynasty (provincial system)-Ming and Qing Dynasties continued (Ming Dynasty abolished China's book storage system and set up three divisions)

The venation of absolute monarchy: Western Zhou Dynasty (enfeoffment system)-Qin Dynasty (three public officials and nine ministers system)-Western Han Dynasty (imperial court minister system)-Wei, Jin, Southern and Northern Dynasties (three long systems)-Sui and Tang Dynasties (three provinces and six departments system)-Song Dynasty (two governments and three departments system)-Yuan Dynasty (middle book system)-Ming Dynasty (abolishing the prime minister and establishing a cabinet).

The system of selecting officials and employing people: Western Zhou Dynasty (Shiqing Shilu system)-Qin Dynasty (military rank system)-Han Dynasty (inspection system, levy system)-Wei, Jin, Southern and Northern Dynasties (nine-grade Zheng Zhi system)-Sui Dynasty (imperial examination system)-Tang and Qing Dynasties continued (Wu Zetian initiated martial arts and palace examination in Tang Dynasty, and the examination content in Ming Dynasty was limited to four books and five classics.

The basic characteristics of China feudal society;

1. Economically, the land ownership of feudal landlords is dominant and it is an independent small-scale peasant economy;

2. Politically, the feudal monarchy was autocratic;

3. Culturally, Confucianism is the core;

4. In the social structure, it is a feudal patriarchal hierarchy combining clan power and political power.

The struggle for rights in feudal society is mainly the struggle for power between the central and local governments, the struggle for imperial power and the struggle for relative rights.

Why was the feudal rule in ancient China so strong? Because the ancient feudal rule in China managed the country as a big family (Confucianism), ordinary people could not and would not resist without too many faults of their parents (the imperial court).

Confucianism is the core of China's traditional cultural thought and the outstanding cultural heritage of Chinese civilization.

This thought played an important role in consolidating feudal rule and safeguarding national unity. In order to control people's thoughts, feudal rulers pursued ignorant policies, which hindered the progress of social productive forces and science and technology and had a negative impact on historical development.

However, even in modern society, the moral norms of diligence and love for the people, meritocracy, harmony and kindness and reasonable education methods are of positive significance.

Why did the ancient feudal rulers of China restrain the development of commerce? Why did the ancient feudal rulers of China restrain the development of commerce?

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The reason for the prosperity of China's ancient feudal economy was unprecedented prosperity, that is to say, it was better than before. With the development of history, the mainstream of economy and society is definitely progress. The reign of Emperor Yangdi and the reign of Kaiyuan Zhenguan in the early Tang Dynasty were both periods of social prosperity and progress!

List the periods when the feudal ruling politics in ancient China was relatively clear. 1. The rule of Wenjing.

In the early years of the Western Han Dynasty, the economy was depressed and there was a desolate scene everywhere. Emperor Gaozu of Han Dynasty and later Emperor Wendi and Emperor Jing of Han Dynasty learned lessons from the Qin Dynasty, reduced the burden of corvee and labor for farmers, and paid attention to the development of agricultural production. During the Wenjing period, frugality was advocated, and "educating the people with morality" was emphasized. The society was relatively stable and the economy developed. It has always been regarded as the "prosperous time" of feudal society and is called "the rule of culture and scenery" in history.

2. Zhao Xuanzhongxing

During the period of Zhao Di and Xuan Di in the Western Han Dynasty (about 87 BC to 49 BC), the Western Han Dynasty was in a stable development stage. Emperor Zhao Di acceded to the throne at the age of 8, and Huo Guang assisted in state affairs. He continued to carry out the policy since the late Emperor Wu of the Han Dynasty, and sent letters to help farmers many times, reducing taxes such as land rent and oral tribute, and reducing the labor burden of farmers. After Xuan Di acceded to the throne, he put more energy into rectifying the bureaucracy, implemented measures to appease exile and stabilize people's livelihood, so that social production was restored and developed to a certain extent, and a new situation appeared in politics, which was called "Zhao Xuan Zhongxing" in history.

3. Guangxu Zhongxing

Liu Xiu, Emperor Guangwu of Han Dynasty, ruled the world with judo and took a series of measures to restore and develop social production and alleviate the social crisis since the end of the Western Han Dynasty. It issued an imperial edict on the release of handmaiden, stipulating that those who were sold as handmaiden during the war were not allowed to be Shu Ren, and those who were not released must have basic personal protection. Restore the lighter land tax system in the Western Han Dynasty, and implement thirty taxes and one tax. Demobilize local troops, abolish the system of changing military service, and organize troops to open fields. Simplify administration and reduce officials, and cut more than 400 counties. Release ex-prisoners as ordinary people and use them to farm fields in border counties. In the fifteenth year of Jianwu, it was ordered to reclaim farmland, check household registration and strengthen the feudal state's control over land and labor. Strengthen centralization, give generous rewards to heroes, but prohibit them from entering politics; Reject the three powers, strengthen centralization, and increase the power of ministers in charge of documents around the emperor. The national government affairs are monopolized by the emperor through the Shangshutai, and the commanders in charge of the army are abolished locally. Various measures in the early years of the Eastern Han Dynasty brought social stability, economic recovery and population growth. Therefore, during the reign of Liu Xiu, it was called "the glory of martial arts" in history.

4. The world of Taikang

It refers to the short-lived prosperity during the period of Taikang in the Western Jin Dynasty (280-289) when the whole country was unified. After reunification, Emperor Wu of Jin paid more attention to recuperation, reduced or exempted rent in famine years, attached importance to water conservancy construction and rewarded reclamation. In 280, Emperor Wudi of the Jin Dynasty promulgated the farmland occupation system, which stipulated that all adult men and women with registered household registration could occupy a certain amount of farmland and bear the corresponding farmland rent. At the same time, the household transfer system was promulgated, stipulating that each household should pay at least 3 silks and 3 kilograms of silks every year. After years of war in the Three Kingdoms period, there was a brief economic prosperity in the early years of the Western Jin Dynasty.

5. ruled by the emperor

Huang Kai's rule began during the reign of Emperor Wen of Sui Dynasty, which lasted for more than 20 years. At that time, people's livelihood was rich, people lived and worked in peace and contentment, and politics was stable. After Emperor Wendi of Sui Dynasty unified China, he practiced frugality and took many measures to consolidate the political power. Politically, the first thing is to improve politics and reform the system. The central political system consists of five provinces (ministers, men, civil servants, secretaries and servants) and six departments (officials, ceremonies, soldiers, criminals, households and workers); The local political system was changed from state, county and county level to state and county level administration. At the same time, the system of officers and men in the Western Wei Dynasty and the Northern Zhou Dynasty was adopted, including farmers and soldiers. Government soldiers farm in the farming season, train in their spare time, stay in the guards in turn, or temporarily dispatch. The second is to abolish the nine-product system and the gate valve system that have safeguarded the rights and interests of nobles and giants since Wei, Jin, Southern and Northern Dynasties. The appointment of officials is not limited to family status, but only on merit, and candidates are obtained through examinations. Wendi himself is committed to thrift, and he is a bureaucrat who is sorting out order. He once sent people to inspect fifty-two states in Hebei, dismissed more than 200 corrupt officials and laid off about three-tenths of the local redundant staff. He also simplified the criminal law, deleted the torture of the previous generation, and formulated the Sui Law to make the criminal law concise. "Take light instead of heavy, and turn death into a living." Economically, imitating the Northern Wei Dynasty's land equalization system, the land equalization system was implemented, and Dingnan divided 80 mu of land and Yongtian 20 mu; Women are divided into 40 acres. And tax relief, light tax, and the same interest with the people. If Ding is changed to 2 1 year, Shoutian is still 18 years old, and his service time is three years shorter. It is also changed from 30 days to 20 days a year, and a silk horse (four feet) is reduced to two feet. In addition, Emperor Wendi ordered the reorganization of household registration, with five as the guarantee, five as the Lu and four as the clan. In the early days of the emperor's rule, there were more than 3.6 million households, rising from 500,000 to 8.7 million. In order to prepare for a rainy day, warehouses are widely set up, which are divided into official warehouses and voluntary warehouses. The official warehouse is used for grain transportation and storage, while the warehouse is used for relief. Wendi is also committed to construction, building a new capital and a big city in the southeast of Chang 'an. Dig a wide channel to lead Wei Shui from Daxing to Tongguan, which is convenient for water transportation in Kanto. In terms of academic culture, Emperor Wen strongly advocated culture and education and extensively searched for books. In view of the long-term war and the loss of official books, he sent a letter to Tianxia Book and presented a book. After a year or two, the books were ready and sorted out, with more than 30 thousand volumes. In order to recruit talented people, Wendi set up a class of borrowing soil and a class of scholar, which created the imperial examination system in later generations and promoted the development of education and literature. In order to enlighten the whole country and restore the orthodoxy of Chinese culture, Emperor Wendi issued decrees, formulated rituals and music, and improved the cultural quality of the whole country. Militarily, in view of the late Northern and Southern Dynasties, Turks invaded Northern Zhou and Northern Qi from time to time with their strong military strength. Therefore, after the establishment of the Sui Dynasty, Emperor Wendi sent troops to attack the Turks, and later adopted the strategy of alienating the Turks, so that the Turks were divided into two parts, east and west, and they fought each other, and Sui was able to eliminate the worries of the north. It is precisely because of the implementation of the above measures that during the first 20 years of Emperor Wen's rule, the politics of Sui Dynasty was clear, the population increased, the national treasury was enriched, no foreign invasion occurred, and the society showed a prosperous scene.

6. Rule of Zhenguan

The rule of Zhenguan refers to the peaceful and prosperous times in the early Tang Dynasty. Because Emperor Taizong can be virtuous, he knows people and makes good use of them. Open the way, modestly coachable, reuse Wei Zhi, etc. And adopted the agriculture-oriented, tax reduction, rest and recuperation, strict economy, improve the imperial examination system and other policies to stabilize the society.

7. Kaiyuan Shi Sheng

The reign of Kaiyuan was a prosperous time in the early reign of Xuanzong in Tang Dynasty. In the early days of governing the country, Emperor Xuanzong of the Tang Dynasty took Kaiyuan as the national title. At that time, Xuanzong vigorously governed, appointed talents, developed the economy, advocated culture and education, and governed the world, so later historians called it the rule of Kaiyuan, also known as the prosperity of Kaiyuan.

8. Ancestor rule

It means that in the late Tang Dynasty, through the efforts of Song Taizu Zhao Kuangyin and his younger brother Song Taizong Zhao Guangyi, China was unified in the Five Dynasties and Ten Countries. During this period, the military system was reformed, the bureaucracy was rectified, Confucianism was revived, and the wind of respecting teachers and attaching importance to education was advocated. Economic prosperity, rapid development of science and technology, and more open and honest politics have led to serious eunuch chaos, local separatism, mutiny and civil strife in the history of the Song Dynasty.

9. The rule of Ren Xuan

It is pointed out that Renzong Zhu Gaochi and Xuanzong Zhu Zhanji in Ming Dynasty practiced the policy of "enriching the country and enriching the people". At the beginning of Ming Dynasty, social economy was restored and developed in Hongwu, Wen Jian and Yongle periods, and reached prosperity in Renzong and Xuanzong periods. Renzong "stopped shopping, rehabilitated injustice and abuse, and donated all the property to benefit the people." When Xuanzong proclaimed himself emperor, he implemented the policy of attaching importance to agriculture to relieve famine and punish greed. During the period of Ren Xuan, Yang Shiqi, Yang Pu and Yang Rong, great cabinet scholars, were in charge of state affairs and made great achievements. During their reign, it became a rare period in the history of Ming emperors, characterized by clean administration, economic development and social stability. Later people called it "benevolent people have different opinions, and wise people have different opinions on the rule of wisdom."

10. Hongzhi Zhongxing

During the reign of Zhu Youtang, Emperor Xiaozong of Ming Dynasty, it was a peaceful period of economic prosperity and people living and working in peace and contentment. Emperor Xiaozong had a rough life. After he acceded to the throne, he let go to reform graft, rectify bureaucracy, reorganize the cabinet, and appointed a large number of honest talents. During his reign, he managed the Yellow River, built water conservancy projects, reopened the Wu Dynasty, hosted a banquet to give lectures, and asked his ministers for advice on how to govern the country. Because Hongzhi dynasty had a clear bureaucracy, appointed talents, restrained bureaucrats, worked hard in government affairs, advocated economy, and enjoyed the people, the Ming society appeared a scene of prosperity and development.

1 1. Anti-allergic Shi Sheng

It started in the 20th year of Kangxi (168 1) and ended in the first year of Jiaqing (1796) when An Baili Rebellion broke out in Sichuan, Shaanxi and Chu, lasting 1 15. Details: baike.baidu./view/4007. wtp=tt

What was the ideological tool for maintaining feudal rule in ancient China? Confucianism is the core of traditional culture in China, and it is also the theoretical basis for maintaining the autocratic rule of feudal monarchs. Confucianism and absolute monarchy constitute the two main contents of China's ancient political history.

1. The formation and development of Confucianism

? (1) The "benevolence" put forward by Confucius, the founder of Confucianism, has the nature of classical humanitarianism: advocating "rites" and maintaining rites of the week is a conservative part of Confucius' political thought. Confucian culture later developed into the orthodox culture in ancient China.

? (2) Mencius was a representative figure of Confucianism in the Warring States Period, who advocated benevolent government and put forward the idea of "valuing the people and despising the monarch"; Advocate "politics depends on the people" and oppose tyranny; It advocates giving farmers a certain amount of land, not infringing on farmers' working hours, and lenient punishment and thin taxes.

? (3) Dong Zhongshu founded Neo-Confucianism on the basis of Confucianism, with the framework of Yin-Yang and Five Elements, and with a hundred schools of thought contending. Its core is "the unity of heaven and man" and "the divine right of monarchy". His thoughts focused on the three policies of heaven and man and many exposures in the Spring and Autumn Period.

? (4) Metaphysics, which appeared in Wei and Jin Dynasties, explained the Confucian Book of Changes with Laozi and Zhuangzi's thoughts, which was a negative thought to defend the gentry. Zhouyi, Laozi and Zhuangzi are called "San Xuan". Metaphysics advocates the inaction of the monarch and the dictatorship of the gate valve, and its main activity is in Luoyang. Representative figures are Yanhe, Wang Bi and Seven Sages of Bamboo Forest.

? (5) Han Yu, a master of Confucianism in the middle Tang Dynasty, opposed the views of Buddhism and Taoism with the theory of Confucian destiny and feudal principles from the perspective of maintaining feudal rule.

? (6) Neo-Confucianism, which is based on Confucianism and absorbs Buddhism and Taoism, is the main philosophical thought of the Song Dynasty. Zhu is a master of the development of science of philosophy. He inherited the thoughts of Cheng Hao and Cheng Yi, the Northern Song Neo-Confucianists, and further improved and developed the objective idealistic Neo-Confucianism system, which was later called Zhu Cheng Neo-Confucianism. Its core content is: "reason" is the origin of all things in the universe, and it is the first; "Qi" is the substance that constitutes all things in the universe, and it is secondary. He opposed "righteousness" and "human desire" and thought that human desire was the root of all evil, so he put forward "preserving righteousness and destroying human desire", which was actually defending the feudal hierarchical order.

? (7) In the mid-Ming Dynasty, Wang Yangming opposed Zhu's view that mind and reason are two different things, and founded a subjective idealism theory-mind learning, which was opposite to Zhu. The evolution of Neo-Confucianism from objective idealism to subjective idealism shows that it has gone to extremes.

? 2. Progressive thinkers' criticism of traditional Confucianism

? (1) Deng Mu of Yuan Dynasty: He claimed to be an outsider of the Three Religions, wrote a book and boldly denied the autocratic rule of feudal monarchs. His idea of no monarch had a certain influence on progressive thinkers in Ming and Qing Dynasties.

? (2) Ming Dynasty: Li Zhi was a "heretical" progressive thinker in the late Ming Dynasty. He accused the Confucian classics of not being "the supreme theory throughout the ages", exposed the hypocrisy of Taoism, opposed discrimination against women and suppressed businessmen. He is a pioneer of China's anti-feudalism, and his thoughts reflect the requirements of the embryonic era of capitalism in a certain sense, with a democratic color.

? (3) Early Qing Dynasty: ① Huang Zongxi: After the death of the Ming Dynasty, he wrote in seclusion, fiercely criticized the feudal monarchy, advocated "rule of law" against "rule of man" and opposed attaching importance to agriculture and restraining commerce. His thoughts shocked the academic circles at that time and had a certain influence on the rise of democratic thoughts in the late Qing Dynasty. (2) Gu: a thinker in the late Ming and early Qing dynasties, who emphasized practical knowledge of "applying the world". He advocated the combination of academic research and solving social problems, trying to reverse the unrealistic style of study in the late Ming Dynasty. He advocated "practical learning" with the book "All counties and countries in the world are beneficial to diseases", with the aim of criticizing Neo-Confucianism and opposing absolute monarchy. Gu's style of study had a great influence on scholars in Qing Dynasty. Wang Fuzhi is an outstanding materialist thinker. He believes that "Qi" is a material entity and "Reason" is an objective law. He put forward the materialistic viewpoint that "Qi is the foundation of reason" and "the world is the only tool", criticized Zhu's Neo-Confucianism and Wang Yangming's mind, and also put forward "Static means moving, and moving does not give up static", denying the metaphysical thought of Neo-Confucianism. He looked at history from the viewpoint of development and thought that the development of history was regular. He proposed "keeping pace with the times" politically. Wang Fuzhi's thought shines with the light of innovation.

Synchronous guidance

? China's ancient thought choice of governing the country: Historians believe that from Emperor Wu of the Han Dynasty to the end of the Qing Dynasty, the ruling class in China chose a mode of governing the country by learning Confucianism and Taoism. That is, politics is decorated with Confucian documents, supported by legalists and regulated by Taoists. The formation of this mode of governing the country went through a long process of choice and exploration before Qin and Han Dynasties.

? In primitive society, the level of productivity is low, the social life is primitive and extensive, the folk customs are simple, there is no private concept, everyone is equal and blind, and they live a beautiful and carefree life. Enjoy full democracy in the management of clan commune and tribal alliance affairs, mainly rely on the wisdom and virtue of tribal alliance leaders to educate the people, and the idea of governing the country is in its infancy. In slave society, the hereditary system of the throne replaced the abdication system, resulting in class and country. On the one hand, the rulers formulated the patriarchal hierarchy to maintain the rule of the slave-owning class, on the other hand, they used force as the backing of their rule.

? During the Spring and Autumn Period and the Warring States Period, China society was in the period of the collapse of slavery and the establishment of feudalism, and the history was undergoing epoch-making changes. The royal family declined in the Zhou dynasty, and the princes were big. Zhou Li, which maintained the patriarchal clan system of slave owners, was greatly damaged, and the princes competed for hegemony and the society was in turmoil. At this time, intellectuals representing the interests of all walks of life are extremely active and become an important social force. They have stepped onto the historical stage, written books and put forward solutions to practical social problems, forming a prosperous situation in which a hundred schools of thought contend. Among them, Confucianism, Legalism and Taoism have the greatest influence. They each designed a set of plans for the emerging landlord class to end the separatist regime and realize the unified governance of the country, which laid the foundation for the choice of feudal society to govern the country after Qin and Han Dynasties.

? At the beginning of the establishment of the Western Han Dynasty, due to the long-term war, production was severely damaged, resulting in a sharp drop in population, farmers in exile, economic recession and empty treasury. In view of this situation and the collapse of Qin, the rulers in the early Han dynasty adopted the politics of "sharing interest with the people" to ease class contradictions and develop productive forces in order to consolidate their rule. On the one hand, policies such as "light tax", "heavy reward for agriculture and weaving" and probation are adopted to resume production, develop the economy and stabilize the people's hearts; On the other hand, under the system of parallel counties and countries at that time, the policy of not excessively interfering with local governors was adopted to consolidate feudal rule. In line with this situation, Huang Lao's thought was widely popular and became the dominant thought of governing the country in the early Western Han Dynasty. Its core is quietism, which follows suit. Practice has proved that it completely adapted to the needs of the society at that time, played a role in promoting the recovery and development of production, and appeared the famous feudal prosperous period "the rule of cultural scenery". The Taoist way of governing the country by doing nothing had a certain influence on China's ancient politics. After every major political turmoil, the ruling class often adopts the strategy of governing the country by Tao and sharing the interests with the people in order to preserve the national strength, stabilize the people's hearts and consolidate the country. In addition to the early Han Dynasty, there were similar practices in the early Tang and Song Dynasties.

? During the period of Emperor Wu of the Western Han Dynasty, the feudal country was strong, which created the premise for the stability of feudal rule. In order to maintain the situation of great unity, we must establish the corresponding ideological system. Dong Zhongshu absorbed Taoism, Legalism and other factors conducive to the rule of the monarch, reformed Confucianism, and added the idea of "divine right of the monarch" and unification, which objectively contributed to the strengthening of feudal centralization, the consolidation of the country, and the stability of society. Since then, Confucianism has gradually become the dominant orthodoxy in feudal society. Throughout the past two thousand years, Confucianism has been able to monopolize * * *, on the one hand, because its ideological core, namely, the philosophical concept of the unity of man and nature, the ethical concept of "three cardinal guides and five permanents" with "benevolence" as the core, and the political proposition of unification have fundamentally adapted to the needs of feudal autocratic rule. On the other hand, Confucianism has a strong sense of social responsibility and can constantly change its face with the needs of the times. Confucianism in pre-Qin dynasty was not accepted by the rulers at that time, and even suffered a devastating blow from Qin Shihuang, which was caused by its own theoretical defects when it was founded. The content system of pre-Qin Confucianism is full of strong, gentle and simple ethical affinity, which seems to be "pedantic and broader than things". For example, Confucius' benevolence aims to restore the era represented by "Zhou Li" by "correcting its name", so Confucius' thought will not be favored by the emerging landlord forces. Mencius' theory of "benevolent governance" has shifted to the position of emerging landlord forces, but its theory of "benevolent governance" is based on "the people value the monarch" and excessively highlights the interests of small farmers, so it will not be appreciated by the rulers. History developed to the period of Emperor Wu of the Han Dynasty, and the feudal country was strong, which established the premise for the stability of feudal rule. In order to maintain a unified situation, it is necessary to establish a corresponding ideological system, so that Confucianism can have the conditions to restore vitality.

? Confucianism advocates the rule of virtue, courtesy and man, and emphasizes moral influence; Legalists advocate "breaking away from the law", implementing the rule of law and emphasizing violent rule; Taoism advocates letting nature take its course and "governing by doing nothing", which are highly complementary. Through the practice of governing the country in the early Qin Dynasty and the Western Han Dynasty, it is proved from both positive and negative aspects: in turbulent times, it is difficult to achieve national unity with the Confucian line, but the Legalist line can achieve such an effect; At the beginning of the unrest, the population withered and the production was destroyed. Therefore, Taoist inaction politics should be practiced to share the interest with the people in order to restore and develop production. When the country stabilizes and goes on the track of normal implementation, it can no longer implement the violent rule of harsh laws, and the Confucian line is appropriate. There is a trend of mutual integration among the three. During the period of Emperor Wu of the Han Dynasty, Dong Zhongshu laid the basic pattern of China's feudal social ruling thought, which was mainly based on the Confucian line and supplemented by the Legalist line and absorbed the Taoist rational thought. Since then, the French model with Confucian ethics as the core, legalists' harsh laws as the supplement, and Taoist politics as the basis has basically conformed to China's ancient national conditions, and has become an unchangeable rule for the ruling class to govern the country.

? Understanding of Emperor Wu of the Han Dynasty's "ousting a hundred schools of thought and respecting Confucianism alone": In the early years of the Western Han Dynasty, feudal rulers, forced by the social situation of economic recession and people's hearts ruling, took retreat as progress and pursued the theory of learning from Huang Lao as their ruling thought, trying to govern by doing nothing. However, with the change of historical conditions, the reign of Emperor Wu of the Han Dynasty began to practice promising politics, and the ruling ideology was bound to face new choices.

? Since the Han Dynasty, in addition to the study of Huang Lao, Confucianism has been actively developing, and Dong Zhongshu of Jason Wu is a representative of Confucianism in the Western Han Dynasty. In the first year of Yuanguang (BC 134), Dong Zhongshu took measures of moral policy. In his Three Strategies for Heaven and Man, he proposed that ideological rule should also follow the principles of "unity" and "unchanging Confucian classics and righteousness", and that "today's teachers are different, people's theories are different, and hundreds of schools of thought have different meanings, which means that the above is the unity of death". Therefore, he suggested that "those who are not the subjects of the six arts, Confucius' skills, must be unique, so they do not seek progress." "Dong Zhongshu expounded the principle of respecting Confucianism in theory, which was appreciated by Emperor Wu of the Han Dynasty. Later, Emperor Wu of the Han Dynasty took a series of measures, thus establishing the dominant position of Confucianism.

? In the fifth year of the founding of the Yuan Dynasty (before 136), Emperor Wu of the Han Dynasty appointed doctors of the Five Classics of Confucianism, and at the same time dismissed other doctors, excluding hundreds of schools other than Confucianism from official studies, which is known in history as "suppressing a hundred schools and promoting the Six Classics". In the fifth year of Yuanshuo (BC 124), Liang Wudi issued a letter approving Dong Zhongshu and Gong's proposal to set up imperial academy in Chang 'an to educate young children with Confucian classics. Since then, Confucianism has become the main content of government-run schools. Emperor Wu of the Han Dynasty reformed the system of selecting officials, stipulating that those with excellent academic performance as doctoral students can be appointed as lang officials, and those who are proficient in one skill can be selected to hold important positions. He also broke away from convention and took Gong Sunhong, a Confucian scholar in cloth, as prime minister. In this way, with the rise of Confucianism, feudal politics and Confucianism are closely combined. In the imperial edicts and proceedings of the Western Han Dynasty, Confucianism was often cited, and in the judicial process, Chunqiu was taken as an example to sentence a prison. When Emperor Wu of the Han Dynasty followed Confucianism, he held important ritual activities, such as Guan Chan, Zhengshuo, Xiujiao, and calendar setting, which initially formed the historical tradition of Confucian politics.

? What needs to be understood is that this policy of Liang Wudi is very different from that of Qin Dynasty. Other schools of thought are not banned, because official schools are unique. The advocated Confucianism itself has also widely absorbed the theories of Legalists and Yin and Yang, and the thought of great unification has a certain comprehensive tendency, thus achieving success. Confucianism advocates learning and combines education, examination and official selection, which is the creation of Emperor Wu. Objectively, it promoted the social fashion of attaching importance to knowledge and education, and Confucianism gradually penetrated into all aspects of society, leading to the basic normalization of traditional culture in China. But it is essentially a feudal and autocratic cultural policy. Emperor Wu of the Han Dynasty used imperial power to interfere with academic thought, which inhibited the free development of national thought, imprisoned the spirit of exploration in the ideological circle, violated the law of the unity of thought and truth, and had obvious negative effects.

? How to treat China traditional culture including Confucianism correctly? Since modern times, there have been two opposing ideological tendencies in the attitude towards China's ancient traditional culture: one is the quintessence school, which thinks that China's traditional culture is correct and even fully affirms the twenty-four filial piety without criticism; The other is the Westernization School, which attributed all the roots of China's backwardness to cultural traditions and advocated completely abandoning China's traditional culture and westernizing it. Both views are wrong. Our scientific attitude and method towards traditional culture should be to make the past serve the present and critically inherit it. But how to make the past serve the present and criticize inheritance? We think: (1) What excellent value principles formed in long-term historical practice can be transformed into the spirit of the times to inherit. For example, the vigorous and promising spirit of "Tian Xing Jian, a gentleman strives for self-improvement" in The Book of Changes, the quality of "giving up life for righteousness, forgetting profit and taking orders in times of crisis" advocated in The Analects of Confucius, and the historical mission of "a scholar should strive for self-improvement and shoulder a long way to go" put forward in Mencius, "wealth cannot be immoral". In particular, it is more practical to emphasize the ideological tradition of unity. (2) For some content, we can extract its feudal ideological core and its beneficial spiritual factors, making it a useful ideological element in today's new cultural construction. Such as "people-oriented" thinking. From "respecting heaven and protecting people" in the early years of the Western Zhou Dynasty to "people are the most important, the country is the second, and the monarch is the least" by Mencius, and then to "monarch, boat also; Shu Ren, water also. Water can carry a boat or overturn it. " People-oriented thought is an important part of China's ancient political thought. Of course, the real connotation of "people-oriented" in ancient times is not and cannot be the interests of the people. Today, if we get rid of its feudal core, we can transform the ancient people-oriented thought from the perspective of the people being the masters of the country and develop it into a socialist concept in which the interests of the people are above everything else. The propositions of "self-cultivation" and "cultivation" put forward by Confucianism are still of practical significance in today's socialist market economy. Today, we still need to improve our self-cultivation and dedication to socialism. (3) The dross in traditional culture must be denied and discarded. For example, the female view of "three obedience and four virtues", the natural view of "the sky remains the same" and the feudal hierarchy view of "don't be condescending, be noble and humble".

Why did most feudal rulers in ancient China tend to emphasize agriculture and restrain commerce? The main reasons are:

1, China is a landlocked country with abundant natural products, and has formed a self-sufficient small-scale peasant economy since ancient times. On the basis of small-scale peasant economy, a unified centralized country has been formed. That is, the small-scale peasant economy is the basis of feudal rule, so feudal rulers should maintain the small-scale peasant economy.

2. The formation of feudal society. Small-scale peasant economy is the core of feudal economy. Commercial development and agriculture compete for labor and affect the development of agriculture. Therefore, in order to maintain agriculture, it is necessary to curb the development of commerce.

3. Government-run industry and commerce has existed since ancient times. The development of business not only competes for labor, but also for * * *. This is also one of the reasons for implementing the policy of emphasizing agriculture and restraining business.

4. The development of commerce will not only impact the small-scale peasant economy, but also the acceleration of commercialization will easily breed the seeds of capitalism, and the bourgeoisie will emerge as the times require and impact the feudal rule. Therefore, we should also curb the development of business.