As a symbol of aristocratic status and wealth, public servants first appeared in China in the Spring and Autumn Period, when the trend of raising customers arose. The children of every vassal state have a large number of public servants, such as Chun Shen Jun of Chu, Ping Yuanjun of Zhao, Xin Lingjun of Wei and Meng Changjun of Qi. Civil servants are divided into several levels according to their different functions. The lowest level only reaches the level of food and clothing, and the top civil servants have fish and cars. If necessary, it may also develop into the employer's private armed forces. As for the overlord, since the Zhou Dynasty became king, the rites and music were unclear and the princes became stronger. They conquered each other and ignored Zhou Tianzi. Some small vassal States have been invaded by ethnic minorities repeatedly. Therefore, some big vassal States put forward the slogan of respecting the king and attracted some alliances to form a political group headed by themselves. During the Spring and Autumn Period, great powers often broke out for hegemony.
The source of "door guest":
It's refreshing to read Professor Li Yuping's Folk Culture in the Spring and Autumn Period and the Warring States Period and the Practical View of Literature and Art in Qin and Han Dynasties. As far as its main proposition is concerned, it can be compared with Wang Xuetai's "wandering culture" and Yu Yingshi's "literati culture". The three people's research objects are different, and the connotation and extension of the big concept are different and overlap, which helps us to understand the traditional culture of China and imenke.com from different angles.
In contrast, Yu Yingshi's concept of "scholar" has the smallest extension, and it studies the intellectual class that began in the era of Confucius; The "scholar" that Yu refers to and the "scholar-officials" after Qin and Han Dynasties are all so-called "door guests", among which the "passer-by" who lives under the son and grandson's door or chooses the main position and holds the same post is the most obvious intersection between "scholar" and "door guests". But the public is not necessarily a scholar, perhaps neither a warrior nor a scribe, but perhaps a "diner" with only one skill, such as crowing chickens and stealing dogs.
After the establishment of a centralized court, visitors had no choice but to compete to please their masters. The picture shows the soldiers taking the imperial examination looking at the list. Excerpt from Chou Ying's hand-painted silk scrolls (part)
Broadly speaking, Li Zhu's concept of "door guest" covers almost all classes and strata in ancient China, except those who occupied the highest throne in the world before they were born. Because in the definition of pear and bamboo, the life goal of "door guest" is to pursue wealth, honor and establish immortal achievements. Their path is to "tool" themselves by attaching to a master and achieve the relationship between being raised and being raised. Confucius, the most holy teacher, can't help showing his face from time to time. He made no secret of his anxiety when he was "without a gentleman for three days", and even ran around the world and was laughed at as a lost dog. Chen She cultivates an acre of land and is famous for his swan ambition. When he got up, he encouraged his followers to say, "A prince would rather have seeds." Xiang Yu and Liu Bang saw Qin Shihuang's ceremonial patrol and lamented that "a gentleman should be like this" and had the heart of "replacing it"; But at the beginning of their career, they all acted as "public guests" (guests). Chen She took up his troops in the name of childe Fu Su and Xiang Yan, while Xiang Yu and Liu Bangze held high the banner of Chu Huaiwang. They consciously hid themselves under the door. Of course, this does not prevent them from competing for the highest power when they are full-fledged. Li Yuan, a disciple of Chu Gongzi Chun, and Zhao Gao, a great eunuch of the Qin Dynasty, are successful examples of conspiring to harm customers.
Li Yuping's concept of "doorman" has more similarities with Wang Xuetai's concept of "tramp". They are all people wandering on the edge of society, always looking for their own belonging, but "door guests" are all looking for prominent families in the system, while vagrants may go to Liangshan to "do justice for heaven" or join beggars' gangs and green red gangs. Wang Xuetai said that the main source of homeless people is bankrupt farmers. How many people in agricultural society are not farmers' blood? Zhuge Liang fled from Shandong to Nanyang and joined Longzhong. Obviously, he is a farmer. Although because of his well-off family, he was able to "sleep in the thatched cottage late in the spring" and wake up to study the general trend of the world, it is not false to say that he is a "tramp". As for Zhu Yuanzhang, the Ming emperor, he was a typical bankrupt peasant-vagrant. Wang Xuetai's "from refugees to urban vagrants" obviously includes Feng Xuan and other public visitors. The wandering intellectuals and tramps he said are actually two in one. Wei Zhi, Wu Yong, Liu Bowen and other figures are its representatives. They are descendants of Su Qin, Zhang Yi, Fan Ju, Cai Ze and other pre-Qin disciples. By the way, Wang Xuetai and Li Yuping both majored in literary studies. Wang Xuetai's sociological interpretation of popular novels such as Romance of the Three Kingdoms and Water Margin reveals the infiltration of vagrant culture into China society. Li Yuping, on the other hand, traces back to the folk culture in the Spring and Autumn Period and the Warring States Period from the origin of the "practical" literary view ("literature is based on Taoism" and "adult ethics teaching"). The concepts of "vagrant culture" and "guest culture" created by the two men obviously go far beyond the scope of literature and art.
Li Yuping limited the research scope to the last years of the Western Han Dynasty. In this way, the description of the evolution of Hakka culture is not complete, but it is enough for us to understand the essence of Hakka culture. Because the Qin and Han dynasties were "the period of formation, stability and stereotypes of political centralization and academic pragmatism" (Li Zhuyin). Since Emperor Wu of the Han Dynasty adopted Dong Zhongshu's suggestion of "ousting a hundred schools of thought and respecting Confucianism alone", the social status of "door guests" and the way to seek wealth have basically been stereotyped.
Yu Yingshi explained this phenomenon from the winning or losing pattern of the struggle between "potential" and "Tao". What he called "potential" is real power and political authority, that is, the right to govern the country and the right to control social resources; Tao, whether it is the religious heaven represented by ancient rites and music, the humanity centered on benevolence, and the ethics of "monarch, minister, father, son and son" advocated by Confucianism, is a spiritual and cultural force. Both "potential" and "Tao" are necessary to construct political and social order. Under the situation of hegemony between countries, governors need "Tao" more.
Give spiritual support to their "potential" in order to make them famous and give their regime some legitimacy. However, after realizing the "great unification" of the world, it is impossible for intellectuals who "take responsibility by Tao" to compete with the "potential" of the emperor. The "Tao" of ancient intellectuals is intangible, and there is no guarantee except personal personality. Therefore, in an authoritarian society, "facing huge and organized power with lonely and insignificant individuals, Mencius is very easy to worry about' drifting with the flow', and in fact it often happens. The most famous example is Gong's Qu Xue A Shi in Han Dynasty (the tradition of ancient intellectuals in China).
Although there are unwilling people in later generations, as Lu Kun said in the late Ming Dynasty, "only reason and potential are the most respected between heaven and earth. Although, reason is respected and respected. If you reason in the temple, the son of heaven can't take it away with power ... "This is just an endless legacy of the pre-Qin period, and it is more of a generation of" people are only Nuo Nuo, but Nuo Nuo can't be made ":a fake hermit who is" above the river and the sea, with his heart under Wei Que "and" well dressed and walks like a dog "
Pseudo-Taoism is full of potholes. The pre-Qin period advocated that "Tao" was superior to "potential". Confucius' disciples said that only their teachers were worthy to be "emperors", while Xun Qing's disciples bluntly declared that their husbands were "fit to be emperors". This kind of rhetoric, which was exported in later generations, is a great injustice to punish the nine families. Han Yu claimed to be the "orthodox" heir. Yu Yingshi called him one of the intellectuals who represented social conscience in the Tang Dynasty, but he praised "the heavenly king is wise, and the crimes of ministers should be punished". It's not that his bones are too soft and the time shift is different, so we have to.
Li Yuping summarized the power evolution of "potential" and "Tao" into two modes: "master, two guests, one" (one guest is multi-master) and "master, one guest, two" (multi-guest, one master). In the former mode, the door guests ran among the princes and nobles of various countries and chose to take refuge under the door, and they were not ashamed to learn from each other. It is a matter of course that "good birds choose wood to live" and "if they are together, they will stay, but if they are not, they will go". If the book "Warring States Policy" is a collection of speeches and stories of military strategists and strategists, it is suspected that an old woman sells melons; Then, Li Si's book "Persuade to expel the guest" lists the figures in the history of Qin State, which convincingly proves the great contribution made by Gong to Qin State from weak to strong and the irreplaceable realization of the strategic goal of "crossing the sea to control the princes".
Since in the fierce competition among countries, those who gain talents win and those who lose talents die, as talents, they naturally have the capital and qualifications to bargain with their masters. As a result, some Mencius refused to go to the king of Qi first when he was ill, while some Yan Jin and Shu Guo refused to go to the temple, but they dared to speak frankly to the angry king of Qi, "A gentleman is expensive, but a king is not expensive!" In the context of more than one guest, customers often ask their hosts for special or even "equal" treatment in order to improve their social status. Feng Xuan sang "No fish to eat" in front of Meng Changjun's house, followed by "No car to go out", and then sang for her three abandoned mothers.
In the pre-Qin hegemony era, some people not only demanded higher material treatment from their masters, but even sought to establish a spiritual "confidant" relationship with them. Only by gaining the respect of the "peerless warrior" can we be loyal to it. Yu Rang was a guest of Fannie Mae and Bank of China, and did not avenge their deaths. Instead, he assassinated Zhao Xiangzi for Zhi Bo by painting his body and swallowing charcoal, and told the eternal famous saying that "a scholar dies for a bosom friend, and a woman loves herself". Cao Mo and Jing Ke are also such public figures, and their masters all have the face that corporal Li Xian values talents.
However, after the establishment of centralization of authority and the unification of the four seas, tourists have no choice but to compete to please a host. Without free choice, they will lose their relatively independent personality and free spirit (Li called it "heroic spirit"), and they can't keep anything. Mencius said that imenke.com "has a gentleman and can get money"; However, the life creed of the descendants of Youshimen customer service is "learn written martial arts and taste the emperor's family". They turned "Libido" into absolute recognition and obedience to imperial power, and the struggle for human feelings can only lead to intensified struggle between "guests". Those who know that they don't deserve or can't be the "home of the emperor of goods" become the servants of the Jia family, Zhan Guang (exposed) and Boshi people (not people).
The vulgar things of the pre-Qin people were mixed, ranging from ruined aristocratic children to bottom-level vagrants who were unwilling to be poor. Their common feature is to pursue their own value in the "troubled times" when the ceremony collapses and the music breaks down. They are eager to make contributions, and like Confucius, they are "ill and nameless." Even at the cost of his life, he is willing to shock the world with extreme behavior and go down in history. Some of them are unprincipled, such as Su Qin, Zhang Yi and Shang Yang. If they can win the favor of the owners, they will use that (this can naturally be said to be a "principle"); If Yurang takes revenge on Zhi Bo, a "little man", I will work for him, a man who values me. Some people have no humanity, for example, Wuqi killed his wife in order to win the trust of Lu, Li Si killed his wife and children in order to disguise his escape, and Li Si killed his classmate Han Feizi out of jealousy. Some people are more cunning than chameleons, such as uncle Sun Tong, who made court documents for Liu Bang and made him "known as the current emperor"; For example, Xu Shi and Lu Sheng, alchemists who lured Qin Shihuang to cheat money and seek immortality medicine, caused the disaster of "burning books and burying Confucianism". There are also high performers among the public, such as Lv Zhonglian, who is righteous but not respectful, Hou Ying, who has nothing to do with death, and Sean, who knows the world well and doesn't love power, and so on. However, such noble scholars and wise men are rare among the public, but they are different from the public culture.
In the final analysis, the relationship between subject and object in guest culture is the relationship between master and slave, which is determined by their exile and exile status. This dependence determines the instrumentality of the public. The so-called "bosom friend" relationship is just an illusion. Li Zhi's conversation with yuan brothers, the police officer, is completely broken: the master just wants to lure you to be his slave. Didn't Liu Bei ask Zhuge Liang to put on airs just to make him feel grateful to Liu and his son and "do his best to die"? Qu Yuan has long realized the true meaning of the relationship between subject and object, and compared himself to a "beauty" in his ci. In the patriarchal era, no matter how beautiful and noble a woman is, she is just like her master's clothes. If she doesn't want to wear them, she can throw them in the trash can. How can there be spiritual equality?
Li Zhu summed up the concept of literature and art in the Qin and Han Dynasties (and later generations) with the word "practical", and traced it back to the popular culture in the Spring and Autumn Period and the Warring States Period, sharply revealing the essence of China culture serving the secular, political and powerful. His conclusion coincides with Yu Yingshi's conclusion about China intellectuals, but the word "menke" shows this secularity and dependence more clearly. This powerful culture attached to the "world" only talks about "goodness" (the order of propriety, righteousness and morality), despises truth (the pursuit of universal knowledge and scientific and technological development) and ignores beauty (purely non-utilitarian aesthetic pleasure), which greatly hinders the progress of China society; From a lower level, everyone pursues the right to enter the phase, and by all means, they please pets to maintain their position and compete with each other, which greatly wastes their intelligence and corrupts their moral sentiments. The legacy of this public culture has a long history, and even today, we can still see its shadow, which requires us to make great efforts to clean it up seriously. Pear bamboo can be said to be a pioneer in this field, right?