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c_t; The reason why Zhang Jiashi intends to implement some official systems in later generations on a small scale at present to observe the after-effects is mainly due to three considerations:

The first is mainly that the current secular system still occupies a large weight. Pen "Fun" Pavilion www.biquge.info (Advertisement)

Although the Great Qin Empire under the rule of Zhang Jiashi has reached the corresponding premise of breaking and then establishing, there is no doubt that the secular official system also affects many areas of the Great Qin Empire.

Even the civil and military officials under Zhang Jiashi's command are many of the beneficiaries of the secular official system.

Wang Li and Huan Feng respectively represent the military families of the Great Qin Empire. Mengxing is also in this category.

It can be said that in terms of military affairs, although the secular official system is not enough to shake the foundation of the Great Qin Empire, its impact on the military aspect is still relatively considerable.

However, the civil official system in terms of county guards made it impossible for Zhang Jiashi to act rashly.

Not to mention that the Taiyuan Wang clan has now controlled several counties, and the influence of the Li family in Shu County is also quite far-reaching. Moreover, as far as the ministers of Conglong under Zhang Jiashi are concerned, the official system is undoubtedly a guarantee for them to get more glory and wealth.

It can be said that based on the latter point alone, the secular official system is not an existence that Zhang Jiashi can easily dispatch. Because Zhang Jiashi didn't want to make people panic at this time.

The second is to try to implement the probation system on a small scale, which is conducive to the discovery of some talents.

Zhang Jiashi believes that no matter at any time, talent is a very important existence. And in many cases, it is a waste to bury talents in the wilderness.

However, Zhang Jiashi knows that the discovery of talents is still secondary, mainly because Zhang Jiashi does not really have the corresponding basis for the development of the probation system at present.

In particular, the probation system should be made a corresponding preparation for a system, for example, the corresponding subjects of the probation system and the scope of personnel affected by the probation system can be regarded as a shortcoming of Zhang Jiashi's current situation.

There are some things that Zhang Jiashi himself really knows how to do it. But there is no doubt that Zhang Jiashi can really copy the system of later generations as the basis for implementation.

As a leader for such a long time, Zhang Jiashi has long known one thing, that is, the best system cannot always have advantages, and only the system that is most suitable for the current situation is the truth of a good system.

Therefore, the current small-scale attempt to implement the probation system will help the implementation of the probation system and even effectively improve the efficiency of the corresponding improvement and supplementation of the probation system.

And this point is undoubtedly the criterion that Zhang Jiashi believes must exist.

The third point is that Zhang Jiashi does not want a situation to occur, that is, the talents discovered by the inspection system will be strongly suppressed by the beneficiaries of the world official system, and finally end up in a miserable end.

This situation is mainly due to the talent that appeared in the inspection system during the period of Emperor Wen of the Han Dynasty - Jia Yi, which made Zhang Jiashi have to be vigilant;

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Jia Yi (200-168 BC), Han nationality, a native of Luoyang (now Luoyangdong, Henan), was a famous political commentator and writer in the early years of the Western Han Dynasty, known as Jia Sheng. Jia Yi is rarely famous, and at the age of eighteen, he was known as a good writer in the county. Emperor Wen was a doctor at the time, a doctor in Taizhong, and was squeezed out by the minister Zhou Bo and Guan Ying, and was called the prince of Changsha, so later generations were also called Jia Changsha and Jia Taifu. [A lot of good-looking novels] was recalled to Chang'an three years later as the prince of Liang Huai. King Liang Huai fell from his horse and died, Jia Yi felt sorry and died of depression at the age of 33. Sima Qian was sympathetic to Qu Yuan and Jia Yi, and wrote a joint biography for the two, so later generations often referred to Jia Yi and Qu Yuan as "Qu Jia".

Jia Yi's works mainly include prose and rhetoric, and he was deeply influenced by Zhuangzi and Liezi. The main literary achievements of the prose are political essays, commenting on current affairs, the style is simple and straightforward, and the discussion is hearty, Lu Xun called it "the Hongwen of the Western Han Dynasty", and the representative works include "On the Passage of Qin", "On the Accumulation and Sparseness", "Chen Zhengshi Shu" and so on. Its rhetoric is all in the form of a commotion, and the form tends to be scattered, which is the precursor of the development of the Han Fu, with "Hanging Qu Yuan Fu" and "Ostrich Fu" being the most famous.

As a person who also has a lot of opinions on political policies, Jia Yi has a certain corresponding influence on the later Emperor Jing and even the period of Emperor Wu.

Among the issues concerning the princes and kings, Jia Yi pointed out that the primary factor that endangered the political stability of the Western Han Dynasty was the existence of the princes and kings and their conspiracy to rebel. He looked back at history and cited facts to illustrate the harm of dividing princes and kings. It is pointed out that the rebellion of the princes and kings does not depend on whether they are close or not, but depends on the "situation" and the strength of their forces, and explains whether the princes and kings rebelled or not from the "situation". Therefore, Jia Yi came to the conclusion: "Those who are negligent will be in danger, and those who are close will be chaotic."

According to the historical lessons of the rebellion of princes and kings with different surnames and the danger of inevitable rebellion of princes and kings with the same surname, Jia Yi proposed two measures: one is the fixed ritual system, and the other is the fixed land system. The system of fixed rites is aimed at the arrogance of the princes and kings in the etiquette system, emphasizing the need to strictly distinguish between ranks, so that the princes and kings can act strictly according to the etiquette of the people and ministers, so as to maintain the supreme majesty of the Son of Heaven. According to the historical lesson of "the strong in the capital first rebel", Jia Yi put forward the policy of "building more princes and less power" in the fiefdom of the original princes and kings, so as to disperse and weaken their power. The fiefs of the princes and kings were divided from generation to generation, and the more they were divided, the less they were, until "the land was exhausted", and the power became weaker and weaker, which was called "land cutting and customization".

In the third year of Emperor Jing (154 BC), the rebellion of the Seven Kingdoms of Wu and Chu proved the correctness of Jia Yi's analysis of the princes and kings. By the time of Emperor Wu of the Han Dynasty, Liu Che, he issued the "Tui En Order" proposed by the lord father, which was the full implementation of Jia Yi's policy of "building princes and less strength".

King Huai of Liang had no children, and according to the rule, his feudal state would be revoked. Jia Yi believed that this would be detrimental to the overall situation, and suggested that he should be appointed as the heir of the Liang king, or that Liu Shen, the acting king, should be moved to the Liang state, and that the fiefdoms of the Liang and Huaiyang states should be expanded, so that the fiefdoms of the former would reach the Yellow River in the north and the Yangtze River in the south of the latter, so as to connect them. Emperor Wen listened to Jia Yi's suggestion and moved Liu Wu, the king of Huaiyang, to the king of Liang, and Liu Xi, the king of Chengyang, to be the king of Huainan. Judging from the role of Liu Wu, the king of Liang, in the later rebellion of the Seven Kingdoms of Wu and Chu, the deployment made according to Jia Yi's suggestion was indeed far-sighted.

In addition, in articles such as "Zongtou", "The Strength of the Domain", and "Weight", Jia Yi also expounded the idea of strengthening the centralization of power, and put forward the people-oriented thinking of benefiting the people and reassuring the people in "Great Politics" and "Repairing the Government".

In terms of economy and agriculture, Jia Yi believes that the rich merchants colluded with the princes and kings, had no fear, violated the etiquette system, and demanded that the peasants provide them with luxurious means of subsistence, which led to the poverty of the vast number of peasants. Therefore, Jia Yi advocated attaching importance to the peasants, advocating frugality, and opposing extravagance.

In the second year of Emperor Wen (178 BC), Jia Yi wrote "On Accumulation and Sparseness", closely centering on the topic of "accumulation", and argued from both sides the great significance of strengthening accumulation to the national economy and people's livelihood, and made certain contributions to maintaining the feudal rule of the Han Dynasty, promoting social production at that time, developing the economy, consolidating national defense, and stabilizing the people's lives, which objectively conformed to the interests of the people and had its progressive significance in history; his emphasis on the development of agriculture and the idea of advocating accumulation still have reference value even today. At the same time, Jia Yi pointed out that the merchants sold slaves, were extremely poor and extravagant, did not respect the state system, offended the dignity of the emperor, advocated frugality, and forbade extravagance.

In terms of monetary policy, Jia Yi acknowledged the objective nature of money circulation and did not believe that the monetary problem could be solved by the power of the king alone. Therefore, Jia Yi suggested prohibiting private coinage, the central government monopolizing the raw materials for coinage, and unifying coinage, that is, not allowing copper to flow to the people, and not allowing ordinary people to mine and smelt copper ore privately. It's a pity that Emperor Wen didn't implement it, so that the currency system was chaotic. Jia Yi's monetary proposition had objectively opened the way for the circulation of the so-called "Sanguan money" to achieve a unified five-baht coin system during the reign of Emperor Wu of the Han Dynasty, and the policy of prohibiting coinage during the reign of Emperor Wu was a continuation of Jia Yi's thought.

In terms of confronting the Xiongnu, Jia Yi's starting point for dealing with the Xiongnu ideology was the traditional Confucian distinction between Huayi and Yi, and the invasion of the Central Plains by ethnic minorities in the four regions could not be tolerated. Therefore, on the issue of the Xiongnu in the north, Jia Yi believed that peace could not stop the invasion of the Xiongnu, and put forward the strategic idea of combining Confucianism and law, that is, "German warfare": "subduing the four Yi with virtue", supplemented by the technique of "three tables and five baits". Jia Yi believed that as long as he implemented his strategy of "three tables" and "five baits", he could win over the people of the Xiongnu, isolate Shan Yu, and then submit Shan Yu.

Jia Yi was quite confident in his measures to subdue the Xiongnu, so he recommended himself to Emperor Wen Mao Sui and was willing to carry out his plan in person. Jia Yi advocated the strategy of using peaceful means to disintegrate the enemy, so the Western Han Dynasty won more than 30 years of domestic construction of a peaceful environment, and laid a strong foundation for Emperor Wu's final victory over the Xiongnu, so it contributed a lot.

ps: three tables, five baits are: three tables: faithfulness, the state of love, and the skills of a good person. Five bait: give it to the grand service car, serve the delicacies, the music woman, the high hall and the Yufu Kunu maid, and be close to the comfort.

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What Zhang Jiashi values is Jia Yi's political talent, of course, Jia Yi is indeed an all-rounder in many aspects, but for other aspects, Zhang Jiashi does not pay much attention.

It's not that Zhang Jiashi doesn't have a good impression of ancient literature, but he really doesn't like Jia Yi's articles.

As far as part of the content of "On the Passage of Qin" that made Zhang Jiashi speechless, let Zhang Jiashi ignore Jia Yi's contribution to literature in a sense:

"Qin destroyed the Zhou Dynasty, and the sea, and the princes, the south called the emperor, in order to raise the four seas;. The people of the world are brilliant to the wind. If so, why not? Said: There has been no king for a long time in ancient times. The Zhou room is humble, and the five tyrants are destroyed, so that they will not work in the world. It is the power of the princes, the strong and the weak, the tyranny and the widows, the military revolution is endless, and the people are evil. Now the south of Qin and the king of the world, there is a son of heaven. Since the people of Yuan Yuan want to be safe, their lives are not humble and look up. At this time, the foundation of the power and safety lies in this. ”

"The king of Qin had a greedy heart, practiced the wisdom of self-exertion, did not believe in meritorious heroes, did not close to the people, abolished the royal road and established personal love, burned documents and tortured the law, first deceit and then benevolence, and took tyranny as the beginning of the world. The husband and the annex are highly deceitful, and the safe and secure are noble and obedient. Qin left the Warring States and ruled the world, its way is not easy, its politics do not change, it is the same as those who take it. Lonely and there, so its death can be waited for. By making the King of Qin discuss the things of the previous world, and the traces of Yin and Zhou, in order to control his government, although there is a lord of arrogance, there is still no danger of danger. Therefore, the three kings built the world, the name is beautiful, and the work is long-lasting. ”

"Now that Qin II is established, the world will not lead and watch its government. Those who are cold have brown caftan, and those who are hungry are sweet with chaff. The world is in an uproar, and the new lord's capital is also. This is said to be easy for the people to be benevolent. After splitting the land and dividing the people to seal the meritorious heroes, the country was established and the king was honored by the world; the imprisonment was exempted from punishment and killed, and the sins of filth and filth were collected so that each of them turned against his own villages; he distributed warehouses and scattered wealth and coins to revitalize the lonely and poor people; he gave few things lightly to meet the needs of the people; he was punished by the law and punished so that all the people in the world could be reformed and practiced more modestly, and each was cautious; the hope of the people was stopped, and the world was relieved with virtue. That is, all the seas are happy to live in their own places, but they are afraid of change. Although there are cunning people, there is no heart to detach from the top, then the unscrupulous ministers have no way to disguise their wisdom, and the treachery of the riot is to be punished. ”

"The second did not practice this technique, but emphasized that there was no way: the bad temple and the people, but also the palace of the house; the punishment was severe, the officials were deep, the rewards and punishments were improper, and the endowment was excessive. There are many things in the world, and the officials cannot be disciplined, and the people are poor, but the Lord does not accept them. Then the treachery and hypocrisy arise together, and the upper and lower escapes, and the guilty are multitudes, and the torture and killing look at each other, and the world suffers. As for the people below the group of people, people have a heart of self-danger, and they are in poverty and suffering, and they are uneasy about their position, so they are easy to move. It is because Chen Shi does not use Tang and Wu Zhixian, does not borrow the respect of the prince, and strives for Daze, and the people of the world respond, and their people are also in danger. ”

This part is taken from the content of the middle part of "On the Passage of Qin", and in many ways, it is indeed a reference to the predecessors and the disadvantages of the times, but is the Qin Dynasty really so unbearable...... Zhang Jiashi said: Jia Yi, can you still be a little Goethe?

In a sense, Zhang Jiashi does not think that "On the Passage of Qin" is unsightly, on the contrary, "Treatise on the Passage of Qin" is a very good article, there is no doubt about this.

However, Zhang Jiashi knows very well that Jia Yi turned a blind eye to the current situation while talking about the shortcomings of the previous dynasty?

Therefore, in a certain sense, Zhang Jiashi has to suspect that "On the Passage of Qin" may be a petition by Jia Yi in order to make the Han Empire replace the Qin Dynasty more justifiably, after all, if it is about the cruelty of punishment, Ti Ying's saving of his father is undoubtedly more illustrative of the corresponding situation.

Later generations commented that Jia Yi wrote "On the Passage of Qin" by satirizing the past and the present, Zhang Jiashi knew that there was indeed such a meaning, but at that time, Emperor Wen of the Han Dynasty did not have such an idea, and only saw the superficial things, which was a waste of Jia Yi's efforts.

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After leading his subordinate Wenwu to follow his son back to the main hall of Xianyang Palace, Zhang Jiashi signaled to Gonggong Xi to start what needed to be done in the next big court......

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