This idea is to admit that he is Yidi, but to show that Yidi is also a human being and should not be treated differently, that is, to strip away Yidi's derogatory intention. And ask others not to belittle Yidi, of course, you have to do it yourself, so Yongzheng also specifically said that in the future, everyone can use the word Yidi casually, and there is no need to taboo.

The problem is that the Qing court has indeed always been very taboo about these titles. When people say a related word, they can't stand it. In this way, it is tantamount to admitting that Yidi is scolding.

Similarly, the people of the time believed that the process of winning the world in the Qing Dynasty was very brutal and had nothing to do with virtue, but belonged to animal behavior. Yongzheng tried to defend himself, but he was unable to explain the various actions of the Qing Dynasty. Not only that, Yongzheng himself is also very keen on arguing with others, and he does not give up even if he is not whitewashed, and discusses loudly with people every day whether his ancestors are beasts......

It's better not to talk about it after such a toss.

And, relatively speaking, these are not fundamental problems: although they are difficult to explain, they are essentially the fault of specific actions. In addition, there is a loophole in the foundation of this theory.

The Qing dynasty was first and foremost a hereditary dynasty, while in the East, all dynasties had to face a problem: at the same time, they had to justify the establishment of a new dynasty by themselves; It is unreasonable for others to start a new dynasty now. This is actually a paradoxical question, which even the Han Dynasty could not explain well.

The interpretation of the Ming Dynasty borrowed the "expulsion of the Tartars" as a reason, and Zhu Yuanzhang had this righteous name at that time, but those who opposed the Ming Dynasty did not necessarily have it. Thus, this distinction is cleverly used to answer the paradoxical question of legitimacy.

This is also why whether Zhu Yuanzhang accepted the Yuan Dynasty Zhao'an or not is so important. Normally, this shouldn't be a big deal, but in this kind of legitimacy argument, it's very important.

The Qing Dynasty not only did not have such exploitable conditions, but on the contrary, it was attacked as a barbarian. It must more seriously explain that it was not rebelling as a rebel and thief in the first place, otherwise everyone will have to learn more and be more likely.

As a result, successive dynasties almost always belittle other rebels of their contemporaries, which is also part of the discourse of legitimacy. Although it seems to turn his face and don't recognize people, in order to cater to tradition and win the support of scholars, it is not okay not to do this.

For example, in the Ming Dynasty, the official Xiu's "History of the Yuan" accused the Red Turban Army of being "thieves". Moreover, because the compilation was too hasty and not carefully reviewed, sometimes Zhu Yuanzhang's Red Turban Army would also be called a thief......

Some people also believe that this was caused by the dissatisfaction of the literati at that time with Zhu Yuanzhang. No matter how he expressed his position, everyone still thought he was a thief. As for whether it was intentional or accidental, there is no way to verify.

The only exception is probably the Han Dynasty. According to Liu Bang's order, the Western Han Dynasty officials have always recognized and sacrificed Chen Sheng. Because the Han Dynasty got the world, in the eyes of people at the time, it was actually a "war for hegemony", which was the same thing as Qin's annihilation of the Six Kingdoms. Liu Bang was called the emperor, and theoretically it was also elected by the princes.

And the war of unification did not end, and it was not until the time of Emperor Jing of the Han Dynasty that it came to an end. The long wars and strong strength gave the Han Dynasty sufficient legitimacy. As a dynasty that truly unifies the world, it doesn't need to care about these issues. The Confucian scholars of the Han Dynasty even often discussed the issue of the revolution and the change of generations, so much so that they became prominent scholars. Later dynasties generally did not have this kind of confidence.

How did the Qing Dynasty solve this problem? Judging from the results, it is impossible to solve.

Since the Han Dynasty, the legitimacy of successive dynasties has been inferior to one stubble. By the time of the Song Dynasty, it was basically gone.

The Yuan Dynasty essentially started from scratch, abandoning the names of the vassal states since the Western Zhou Dynasty, and the corresponding legal system that originated in one place and unified Zhuxia, and regarded "I am the biggest, I am the most legitimate" as a legal theory. The Ming Dynasty used the reason of expelling the Mongols, and it was successfully renewed again. By the time the Qing Dynasty took over, all the reasons that could be found had basically run out.

The Qing Dynasty routinely accused Li Zicheng and others of being "thieves", but unlike other dynasties, it could not use this to distinguish itself from other "thieves" and emphasize its legitimacy.

Yongzheng's thinking, if it can really be implemented, is indeed conducive to bridging the contradiction between the Manchus and Hans, but at the same time, it not only does not help to establish the legitimacy of the dynasty, but even digs its own roots.

One of the most important foundations of the Central Plains Dynasty's territory and ruling philosophy is the view of the world, which cannot be abandoned. Acknowledging that Manchuria is a regional group of people, declaring that there is no difference between Han and Manchu, there is no problem just looking at it, and it is troublesome to combine it with the view of the world.

Because according to this theory, the Manchurians were obviously also part of the "people of the world" back then, and should have belonged to the legal jurisdiction of the Son of Heaven of the Ming Dynasty at that time. Therefore, the Manchurians raised troops against the Ming Dynasty, which was undoubtedly a more serious rebellious act than the uprising of Li Zicheng, Zhang Xianzhong and other lower-class people.

It's okay to say that Li Zicheng is a thief, but then he is a giant......

Therefore, "Huayi family", "the world", and "the legitimacy of hereditary dynasties", these three points can only be asked for two.

Almost all the various attempts of the Qing Dynasty have hit a wall here. For example, later, Qianlong also specially ordered the compilation of the "Biography of the Second Minister" to cut off the Ming Dynasty officials who descended to the Qing Dynasty, hoping to further distance himself from the "thieves" and improve the legitimacy of his dynasty.

But this traditional way is still difficult to be effective. Because of the application of the "world view", it is not difficult to find that the biggest second minister in the late Ming Dynasty was General Jianzhou Weilonghu, and the rest of these people were just his minions. The more this is advertised, the more troublesome it becomes......

After a series of failed attempts, the Qing Dynasty's discourse on legitimacy was basically flat.

Only two months after Yongzheng's death, before he could change the yuan, Qianlong urgently banned his propaganda books, and his attempts to promote Mandarin and restrain the banner people with strict laws were also abolished. Since then, everyone can only keep repeating the words of the monarch and the morality of the monarch and the minister, and can no longer make meaningful innovations.

Even so, the negative effects are not easy to dissipate.

People accused him of "stealing the throne and polluting China, like robbers robbing the family property, driving my master out of the country and occupying my house." Yongzheng found this accusation very powerful and the main point of contention, so he copied this sentence directly from the "forbidden book" and announced it to the whole world: "Now some people accuse me of 'Yidi stealing the throne, polluting China, etc.', I don't think that's ......"

In short, Yongzheng was too sincere when he wrote the book, and he had to quote the original text of the other party's literature to refute others...... In this way, the problems that are equivalent to analysis are known to everyone.

In this case, Qianlong could only try his best to patch. As for the most dangerous issue of "Dragon and Tiger General Rebellion", he also started from the "world" and tried his best to prove that the ancestors of his family were not within the rule of the Ming Dynasty.

For this reason, Qianlong specially researched the origin of Manchuria and tried his best to pull the ancestral source away from the Central Plains. In the end, he finally came to the conclusion that the Aisin Jueluo family was from Samhan.

This result, in a sense, is also very shocking. However, it has finally avoided the more embarrassing problem of "taking the lead in rebellion" for hereditary dynasties.

Although the price is to come up with a "Nurhachi is Korean" type of violent theory, it is finally worth it......

(End of chapter)