Those who have studied the past often say that it was because the autocratic regime restricted thought and created a literary inquisition, causing scholars to remain silent on the status quo and bury their heads in piles of old papers. By a combination of circumstances, an academic "prosperous age" emerged. If the literary inquisition has such an effect, then there were no large-scale literary inquisitions in the Warring States, Song, Ming and other dynasties, so how could it create a situation of academic prosperity and ushering in the past and the future? During the Cultural Revolution of the last century, the frequency and intensity of literary inquisition far exceeded that of Qianlong's time. Why is the academic world so desolate and desolate? Could it be that the people of later generations not only have old minds, but also have lower IQs, and are unable to learn the "academic avoidance methods" of the golden era? Regarding the relationship between literary inquisition and academics, Yu Yingshi proposed the theory of "internal logic" and believed that since the late Ming and early Qing dynasties, scholars have paid more and more attention to "Tao Wen Xue" instead of blindly focusing on "respect for virtue". , the academic "prosperity" during the Jiajia period. Although ideological confinement and political suppression are external factors, the “internal rationale” of academic development is also very important [16]. It is said that this argument is very reasonable. The causes of literary inquisition in the Qing Dynasty are inherent in the three reasons mentioned above. The prosperity of scholarship in the Qing Dynasty should have its own internal logic, and it does not all appear in response to political changes. However, from Qianlong to Daoguang, for nearly a hundred years, a "strange situation" with low morale but flourishing academic style was formed. Is there an "intrinsic rationale"? If so, what is this "reason"? It is said that this "internal rationale" is the abandonment of the prime minister system. Please tell me the truth. -------------------------------------------------- ----------------------------- [1] In the Qin Dynasty, more than 400 scholars were trapped in the trap, which seems to be the origin of the literary prison. . In the Han Dynasty, Yang Yun, the son-in-law of Sima Qian, was beheaded for complaining in a private letter (Book of Han, Volume 66); in the Song Dynasty, Su Shi was arrested and prosecuted for "using poems to satirize", which later led to the "Wutai Poetry Case" ; Qin Hui used literary inquisition to attack political opponents, implicating dozens of people ("History of Song Dynasty: The Benji of Emperor Gaozong"); in the Ming Dynasty, Gao Qidai wrote "Shangliang Wen", when Taizu saw it, he was "angry" and had him beheaded ("History of Ming Dynasty", Vol. 285). These are the more famous cases in literary prisons in the past dynasties. In short, after the Song Dynasty, literary inquisition became more frequent than before, and with the continuous development of "civilization", literary inquisition also increased. [2] The literary inquisition in the early Ming Dynasty was so brutal that it made people laugh and cry. For example, "Hangzhou Professor Xu Yikui's congratulations included the following words: 'Under the light of the sky, there are born saints who set examples for the world.' When the emperor (according to the name Taizu of the Ming Dynasty) saw it, he was furious and said: 'A living person, a monk, with this I tasted that I was a monk; if I was light, my hair would be shaved; and the word's pronunciation would be close to that of a thief, so I would kill him." Another example is: "The poem of thanksgiving written by the monk comes back with the words 'special realm' and 'self-ashamed and without virtue'. In Tao Tang's sentence, the emperor said: "You use special words, which means that I am evil Zhuye; and you also say that I have no virtue to praise Tao Tang, which means that I have no virtue. Although you want to use Tao Tang to praise me, you can't." So he beheaded him. ""; see the article "The Disaster of Writing in the Early Ming Dynasty" in Volume 32 of Zhao Yi's "Twenty-two Histories" (World Book Company, 28th edition of the Republic of China, photocopied by China Bookstore, 1987). However, Chen Xuelin wrote "Research on the Literary Prison Case of Ming Taizu" and believed that such cases were not recorded in documents in the early Ming Dynasty. They only appeared in Yeshi Biancheng after Jiajing. According to this, many cases were added in the "Guochao Mo Lie Collection" at the end of Wanli. Hua, vivid and vivid, by Zhao Yi's "箚记", it has been completed, and it is as if it is settled. According to his research, Xu Yikui died at the eighth rank of his life and did not die under Taizu's sword; his death due to Hu Weiyong's party had nothing to do with the Literary Prison. [3] [4] [5] [6] "Records of Emperor Sejong Xian" Xinyou in March of the third year of Yongzheng. [7] "Records of Emperor Sejong Xian" Renxu in March of the fourth year of Yongzheng's reign. [8] Lu Liuliang corresponded with Wu Sangui. [9] [10] This preface is the edict issued on September 12, the seventh year of Yongzheng's reign. Among them, the main points are as follows: "The Book of Records says: 'Emperor and Heaven have no relatives, only virtue is their assistant.' If virtue is enough to rule the world, then Heaven and Xi will bless him and he will be the king of the world. It is not heard that virtue is not regarded as the feeling of success, but the first choice The principle of supporting people from that place is also said: "If you caress me, you will be the queen, if you abuse me, you will be hostile." This is the most affectionate feeling of the people.I have not heard of Yi Zhao's return home, so there is a reason to choose the land regardless of virtue." Another example: "This dynasty is Manchuria, just like China has its native place, Shun was a native of the Eastern Yi, and King Wen was a native of the Western Yi. Is it detrimental to holiness? Confucius said: "Therefore, those with great virtue must receive orders." Since the beginning of emperors, this has always been the case. Moreover, since ancient times, when China was unified, its territory could not be vast and far-reaching. Those who did not want to change were denounced as barbarians. For example, for three generations or more, there were Miao, Jingchu, and Yingxi, which are now Hunan, Hubei, and Shanxi. Is it possible that today they are barbarians? As for the heydays of the Han, Tang, and Song dynasties, Beidi and Xirong were always troubled by the frontiers, and they were never able to surrender and have their own territory, so they were divided into this territory and the other. My dynasty took control of the Central Plains, ruled the world, and brought all the tribes in the extreme Mongolia to the territory. It was a great blessing for the Chinese people to expand the territory of China. How could there be a distinction between Chinese and foreign countries? "Finally, it was concluded that "China has Barbarians and Di, and the Barbarians belong to it; and Barbarians and Di to China, then China has them." This edict of Yinzhen is very controversial, although it is suspected of substituting a concept - using a regional concept to substitut a cultural concept ( (Chinese-Yi) and racial concepts (Manchu-Han), however, he emphasized that those who rule the world should be virtuous, and made statements based on the people's support, using the people-oriented theory of "caress me to be the queen, abuse me to be the enemy" as the legitimacy of the regime. [11] Yu Dahua's "New Theory of Literary Inquisition in the Qing Dynasty" [12] [13] The article "Taboo Meanings" in Volume 9 of Lu Chun's "Chunqiu Collection" is abbreviated as: "Old theory: Concealment and taboo are to hide the evil ears. If you hide your evil, how can you call it straight? It is a taboo, to avoid it, to avoid its name and to neglect its words, to show respect. Now, when it comes to what others encounter, whether they are guilty, cruel, dead or disgraceful, then speak it righteously; as for what they respect and respect, speak tactfully. This is common sense and is a taboo in the Spring and Autumn Annals. If any evil deeds must be written down, avoid speaking of them. Zhao Zi said: "Whenever a king does something bad, he uses taboos as a sign of ridicule. Seeing him avoid taboos is enough to know that he did not do what he did." "Gongyang" said: "Outside, the big evil is written down, and the small evil is not written down; inside, the big evil is not written down." If there is no evil book, it is a small evil book. This is not the case. Regardless of the size or detail of the establishment of a religion, we all judge whether it is acceptable or not. How can we judge whether it is small or large? "In short, it is emphasized to avoid its name but not to hide the truth. [14] For example, Duan Changxu collected "Wu Sangui's Callings", and Peng Jiaping collected books such as "Yu Bian Ji Lue", a wild history in the late Ming Dynasty, which offended them all. Quan Zuwang wrote "Huang Ya Pian", The original intention was to praise "the ancestors of the Qing Dynasty for achieving justice in the world" and "unparalleled in ancient times", but it was offended because it involved the historical events of the Ming Dynasty.

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