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Chapter 143

Zhang Jiashi was preparing for the invasion of the Huns, but he did not have the support of all the courtiers. Please search (product # book ¥ net) to see the most complete!

In addition to Zhang Jiashi's original lineage in Liaodong and the surrendered personnel including Wang Li, Zang Tu and other surrenderers, as well as the military and political leaders of the former Qin Empire, in order to brainstorm and the corresponding personnel reserves, Zhang Jiashi used many scholars who hid in the people to avoid the war when he gradually pacified the chaos.

According to the corresponding investigation, Zhang Jiashi will let him do internships in the local area or make relevant arrangements in the area of Xianyang City, for example, more than a dozen people will form a think tank to consult some of his ideas, in order to get relevant reference suggestions.

It's just that Zhang Jiashi quickly regretted why he used these scholars......

Because at this time, Zhang Jiashi, in some inquiries and suggestions, the most he could think of in his heart was: "empty talk misleads the country".

......

Shi was a type of nobility that was considered to be the lowest rank after the establishment of the Zhou rites.

After that, the scholar was the most basic aristocracy of feudal society, and also the most senior common people. There were knights in Europe, samurai in Japan, and a class of scholars represented by intellectuals.

A specific social class with a certain status in ancient Chinese society later evolved into a general term for intellectuals. Originally, it may have referred to the samurai who were of the same clan as the clan chiefs and dignitaries at the end of the primitive society, and when they entered the class society, they became part of the ruling class. Because in ancient times, learning was in the government, and only the noble children of scholars had knowledge, so scholars became the title of people with certain knowledge and skills.

During the Spring and Autumn Period, the role of foot soldiers increased due to the endless wars between countries, and the role of chariot warfare and samurai decreased, and the status of warriors also increased or decreased. In order to expand their influence and consolidate their position, some doctors tried to attract the masses of scholars to make a statement, and many scholars took refuge in them. In order to solve economic difficulties, some scholars went to hold funerals for people, to pay tributes, or to run industrial and commercial businesses; some people engaged in private lectures to impart chemical knowledge, and since then there have been a number of scholars who specialize in chemical activities in the history of the country. They traveled to various countries, had active thoughts, and made great contributions to the emergence of a situation of contention in the ancient academic field and the promotion of the development of chemical science.

During the Warring States Period, the struggle for hegemony and annexation wars were more intense, so the lobbyists of the Qin and Twilight Chu came into being. They travel from country to country and act as lobbyists, represented by the Zonghengjia. At this time, the practice of raising scholars of feudal lords and magnates in various countries was also prevalent.

During the Qin and Han dynasties, the connotation of Shi underwent further changes. When called a scholar, it can refer to a soldier of the army, and is often a general term for officials who serve in the central government and prefectures, counties, and counties; when called a scholar, it generally refers to an intellectuals who have a high feudal literacy and are engaged in spiritual activities.

In the Han Dynasty, scholars paid special attention to the names of scholars. The name of the scholar is the prestige of the personality, the integrity and the intellectual ability, once the celebrity becomes a celebrity, the utilitarian official position will follow one after another, so the scholar or the righteous heart, self-cultivation, the family, the country, the peace of the world, abide by the feudal program and the famous religion;

In the later period of the Eastern Han Dynasty, the style of discussing the topic of the characters among the scholars was extremely prosperous. This kind of human object belongs to the folk scope. During the Wei and Jin dynasties, the nine-product system was established, and the power of the critics was returned to the government. Those who are judged by the genuine products are given different grades (local products) according to their virtue and ability, and then awarded various official positions. Those who have not been evaluated by the genuine product shall not be appointed as a quality officer. As a result, scholars took on the meaning of a certain class. Shishu is opposed, and the clues are gradually emerging. Those who are officials of the nine grades and get the genuine products are all scholars, otherwise they are concubines. Scholars, and there are families that have been able to enter the Shiqing and have been living in the official position for generations by virtue of their father's ancestors, which is a scholar family.

The scholars reached their peak in the Eastern Jin Dynasty and began to decline in the Northern and Southern Dynasties. After the Sui and Tang dynasties, the scholars gradually withdrew from the historical stage, but the concept of scholars as a specific class still remained. After the Song Dynasty, the term scholar or scholar gradually became a general term for ordinary scholars, and no longer specifically referred to officials.

Before the Spring and Autumn Period, as a rank, the scholar had relative stability, and "the son of the scholar was always a scholar". In the Warring States period, although the scholar still had the meaning of rank, it gradually changed to a class of society. This class becomes a zone of communication and transformation with the lower class.

It was only around the Western Zhou Dynasty that the scholar as a social class appeared, and the scholar class should be the product of the patriarchal system of the Zhou Dynasty.

Later historians unanimously believe that the eldest son of the Zhou Dynasty inherited his father's throne as the eldest son of the Qing Dynasty and his younger brothers were still scholars; the eldest son of the scholar was still a scholar, and the rest of the sons were concubines. So far, Shi has become a group noun, with distinct class characteristics, but basically this is just a division of blood.

The nobles' concubines were undoubtedly an important source of scholars. Zhang Yi, who is vertical and horizontal, was born in the "Yu Zi of the Wei Family". The remaining son is the branch. Fan Juyuan is also "Liang Yuzi". Shang Ying was originally "the son of the princes of Wei". Han Fei is from "The Sons of Han". There are many examples of this kind. In short, most of the nobles and eunuchs' concubines and descendants fell into the scholar class. Although we are not able to make specific statistics at the moment, the number of such figures is not small. For example, Qi Jing Guo Juntian has more than 40 sons, and the number of his concubines can be imagined. The first stop for these iniquities was the taxi.

Another source of scholarship is from below. This situation appeared as early as the Spring and Autumn Period, and it became more common in the Warring States period. "Mozi Shangxian" said: "Although people are in agriculture and industrial shops, if they have ability, they will do it." ”

The so-called "lifting" first refers to the selection of scholars. Some people who learn first step are through learning. Ning Yue is a typical example of being a scholar and a prince from a scholar. "Xunzi Wang" said: "Although the descendants of the Shu people are also accumulating learning, doing upright, and can belong to etiquette and righteousness, they will return to the Qing Xiangshi Doctor." "Guanzi Xiao Kuang" contains: "Pu Ye is not ashamed, and those who can be talented are enough to rely on." "Pu Ye refers to the peasants.

In addition, there were a variety of other lower-class people who entered the ranks of scholars through their studies.

"Xunzi Da Sketch" contains: "Zi Gan (Zi Gong), Ji Lu, so contemptible people also; ”

"Lü's Spring and Autumn Period: Respecting the Teacher" contains: "Zi Zhang, Lu Zhi's contemptuous family, Yan Zhuoju, Liang's father's thief, also learned from Confucius. Duan Ganmu, the great donkey of the Jin Kingdom, learned from Zixia. ”

"Historical Records: The Biography of Laozi Han Feilie" contains: "Shen is not harmful, and the people of Beijing are also, so Zheng is a lowly minister." Academics are based on Han Zhaohou, and Zhaohou is used as a phase. ”

"Historical Records: The Biography of Gan Mao": "Gan Mao rose and went down to Cai Luyan. Yao Jia, the advisor of Qin Wangzheng, was "the son of Liang Jianmen".

The historical move of being politically active for a while is "Cai's prison gate".

From the late Spring and Autumn Period, especially after Confucius, the trend of private education flourished, and tens, hundreds, or even thousands of students were the reserve army or scholars of scholars. It is said that it is a taxi. Samurai were mainly cultivated from the battlefield.

Taxi is the meeting place with the next. The greater the convection flow, the larger the queue of taxis. During the Warring States period, the convection flow was large, so the ranks of the soldiers developed rapidly. In addition, the development of the taxi is in harmony with the development of the bureaucracy. Soldiers are candidates for bureaucracy, and the expansion of the ranks of bureaucrats will inevitably lead to the expansion of the ranks of bureaucrats. The Warring States period was a period when the bureaucratic system was widely implemented, and it was a powerful driving force for the development of the ranks of scholars.

......

The samurai in Japan is a Japanese historical term that is mainly mixed with the Tang Dynasty.

Samurai, a social class in Japan from the 10th to the 19th centuries, generally refers to soldiers who are proficient in martial arts and take combat as their profession. The spirit of the samurai is called "bushido".

The samurai abide by the belief that they are not afraid of difficulties, are loyal to their duties, and are capable and brave. Some believe that this criterion represents more than just ideals, and that the loyalty and bravery of a samurai is based on a master-slave system in which the lord to whom he is loyal can reward the samurai for their contributions.

The samurai were originally established by Emperor Hengmu of Japan to consolidate his political power. Before the Heian period, all strong men except slaves had the responsibility and obligation to be recruited by the emperor. However, these soldiers had to supply and feed themselves, and many were unable to return to their hometowns, choosing instead to settle there. People were exempt from military service by paying heavy taxes, and this type of soldier, which consisted mainly of peasants, was collectively known in Japan as Hojin. Due to the irregularity of the defense soldiers and the huge burden placed on the peasants, it was abolished by Emperor Hengmu at the beginning of the Heian period. This form of soldier is not a samurai in the true sense of the word.

In the early Heian period (late 8th to early 9th century), Emperor Hengmu wanted to consolidate and expand his rule on the island of Kita-Honshu. The crusade sent by the Emperor against the natives of northern Honshu lacked morale and discipline and made it difficult to win on the battlefield. As a result, Emperor Hengmu began to ask for help from the local tycoons, offering to grant the title of Shogun to any local force that would replace him in his crusade against Kita-Honshu. These skilled local nobles soon became the Emperor's tools to suppress the resistance.

Beginning in the 9th century, some local lords began to build up private armies to defend themselves and use them to expand their power. This armed force gradually matured into an institutionalized professional military organization, based on clan and master-slave relationships. By the 10th century, the imperial court was unable to suppress the rebellions of local forces, so it had to rely on the power of local samurai, who were further recognized by the central government and became the privileged ruling class in Japan.

At the end of the 12th century, the samurai leader Minamoto Yoritomo became the "Shogun of Seiyi" and founded the Kamakura Shogunate, commanding the military and government of the world, marking the dawn of the samurai era. Most of the military leaders who followed used the official position of "General Zhengyi" to rule. From 1192 onwards, most of the shogunate held de facto power in Japan until the Meiji Restoration in 1868, when the Edo shogunate handed over power to the emperor.

In addition to being good at kendo, equestrianism, archery and other martial arts, Japanese samurai must also read, learn Chinese, practice calligraphy, and make chapters; Conduct, integrity, and courage are also evaluated, and the morality of the samurai is called bushido. Samurai elementary school students had to observe executions and even battlefield battles, and during the Warring States period in Japan, samurai who lost their monarch would become ronin.

Until the Meiji Restoration, the samurai were the dominant force that ruled Japanese society, and they were more similar to the feudal lords and knights of the West in terms of system and function, which was different from ordinary Asian countries.

This changed after the Meiji Restoration, with 1871 being the most important year, when civilians were allowed to ride horses in June, samurai were allowed to "distribute" and "scrap swords" in September, and in October, samurai and commoners were allowed to intermarry. At that time, according to statistics (1872), there were 425872 scholars in Japan, and a total of 1941286 people plus their families.

The annual income they receive consumes one-third of the Japanese government's revenue. The Meiji government adopted a gradual approach to the gradual abolition of the samurai class by issuing bonds or redeeming them. Some high-ranking samurai were knighted in the process, becoming second only to the imperial family, but with the defeat in World War II and Japan's forced democratic reforms, the Chinese class became history.

......

Taxi is one of the backbone of a country in many cases, and if a country has a lot of practical taxis, then it is a strong force for the country.

But on the other hand, if the class of scholars becomes pompous and unrealistic, it will be a very great disaster for the country.

As a representative figure in this regard, Wang Yan in the Western Jin Dynasty can be said to be the best negative example of it.

Wang Yan is talented, handsome, intelligent and keen, like a god, often regards himself as a tribute, and his reputation is very famous, admired by the world. He is proficient in metaphysics, and specializes in talking about "Laozi" and "Zhuangzi".

At that time, both high-ranking officials in the imperial court and people in the opposition admired him very much and called him "the first dragon gate". Wang Yan has held prominent positions one after another, and many young seekers have not failed to follow his example. All the officials who were employed by the imperial court thought that he should be the head of the noble clan. But he advocated flashiness and indulgence, and was approved by many people, so it became the trend in the world.

Wang Yan later served as the Marquis of the Northern Army, the Leader of the Army, and Shang Shuling. His daughter was the concubine of Sima Shu, the prince of Huaihuai, when Sima Shu was framed by Empress Jia. Wang Yan got into trouble, so he asked for the dissolution of the marriage contract.

In 300 AD, Empress Jia was deposed, and the relevant departments impeached Wang Yan, saying: "Wang Yan wrote a letter to Situ and Sima Wei, the king of Liang, and transcribed and submitted the letters written by the crown prince to his concubines and Wang Yan, stating the process of being framed. After reading it, Liang Wang and others deeply felt that the language of the words was very sincere and touching. As a minister, Wang Yan should be punished. Since the prince was framed and convicted, Wang Yan could not desperately insist on justice, so he immediately asked for a divorce. After receiving the letter written by the prince himself, he kept it away and did not show it to the public, and only wanted to live in secret, to avoid disaster, and had no loyalty and integrity at all, and must be publicly condemned to encourage the integrity of the minister, and he should be imprisoned for life. Hui Di agreed.

In March 311, Sima Yue died, and everyone jointly elected Wang Yan as marshal. Wang Yan thought that wars were frequent at this time, so he was afraid and did not dare to take responsibility, so he excused himself and said: "I didn't have the desire to be an official when I was young, but after years of accumulation, I was promoted to my current status. Today's event, how can I let a person with no talent serve as the commander?" So he and everyone presented Sima Yue's coffin and buried it in the East China Sea.

In April, the Jin army was crushed by Shile's army. Shi Le asked the princely ministers of the Western Jin Dynasty to come and meet him, and he inquired about Wang Yan about the old affairs of the Western Jin Dynasty. Wang Yan told him the reason for the defeat of the Western Jin Dynasty, and said that the responsibility was not on his own.

Schler admired him and talked with him for a long time. Wang Yan said that when he was young, he did not like to participate in political affairs, and wanted to avoid disasters, so he persuaded Shi Le to become emperor.

Shi Le was furious and said: "Your fame has spread all over the world, you are in a prominent position, you were reused by the court when you were young, and you have gray hair until your first hair grows, how can you say that you will not participate in the affairs of the court? It is your sin to destroy the world. "Let his men escort him out. Shi Le said to his staff officer, Sun Chang: "I have been walking the world for many years, and I have never seen such a person, should I still let him live?"

Sun Chang said: "He is the third prince of the Western Jin Dynasty, and he will definitely not do his best for us, what is there to pity?" Shi Le said: "In short, don't use the blade to harm him." So he ordered the soldiers to tear down the wall in the middle of the night and crush him to death.

When Wang Yan was dying, he looked at others and said: "Alas, even if we are not as good as the ancients, if we do not advocate flashiness and vanity in ordinary times, and strive to help the world, we will not be where we are today." "He was fifty-six years old.

Decades after Wang Yan's death, during the Northern Expedition of Huan and Wen, he overlooked the Yuan Deng, and said with emotion: "The land has fallen, and the original has become a ruin for a hundred years, and Wang Yifu and others cannot shirk their responsibility." ”

Yuan Hong exonerated Wang Yan and said: "The fate of heaven has its own rise and fall, and it is not necessarily the fault of those people. ”

Huan Wen's face changed, and he said that in the past, Liu Biao in Jingzhou had a fat cow weighing 1,000 catties, and he ate ten times more forage soybean cakes than ordinary cows, but he was not as good as a thin and sick cow when he carried a lot of weight. Cao Cao attacked Jingzhou and killed it to reward the soldiers. Using the cow as a metaphor for Yuan Hong, the guests under the seat all lost their color.

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