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Cultivating civilized customs: A lecture on the Ming and Qing dynasties and the Propaganda
Author: Dun Hongbo Zhou Wenyan
Source: “Hunan Major Research (Social Science Edition)” Issue 5, 2020
[Abstract] During the Ming and Qing dynasties, the Propaganda was one of the focus of basic education, and formed a complete propaganda system. The two levels inside and outside the School of Saint Propaganda Branch. The communication situation within the Institute is important to be carried out through hand-copying, memorizing, seminars, lectures and other situations. In addition to the social aspects, the saints and saints are not avoiding the participation of the public. Some saints even hire specialists to preach saints to popular saints, and this publicity is not only about proclaiming, but more about guiding the Confucian orthodox concepts focused on saints throughout the society. On the clan level, the clan bookstores also write saints into clan subjects to popularize and promote tribe members. Focusing on the School of Books, the sacred propaganda at the School of Books has the characteristics of popularization and purity, separation and opposition, diversity in terms of circumstances, and flexibility in the field. The sacred propaganda, focusing on the Academy, made the Academy highly interactive with the institute society and clan, and even made the Academy a middle ground for spreading Confucian civilization to a certain extent. Confucian ethics and rules are penetrated into the entire society through sacred preaching, teaching by scholars, and participation from the people, becoming the practical force for social integration and social control.
[Keywords] Book House; Saint Propaganda; Education
During the Ming and Qing Dynasties, the Saint Propaganda important included the six saints for the Ming Taizu, the “Sixteen saints” performed during the reign of the reign of Emperor Taizu, the “Six saints” performed by Kangxi, the Sixteen saints of the Saint Propaganda, and the simplified texts written by Yongzheng and the “Sacred Propaganda Training” by Da Wanyan, and other propaganda. It was one of the focus of basic education during the Ming and Qing Dynasties. The Book Academy is the largest organization of Confucian civilization, and the two layers inside the Saint Propaganda Branch and outside the Book Academy. The spread of Saints within the Bookstore is mainly carried out through hand-copying, memorization, and research. In addition to the social aspects, the saints and saints are not avoiding the participation of the public. Some saints even hire specialists to preach saints to popular saints, and this publicity is not only about proclaiming, but more about guiding the Confucian orthodox concepts focused on saints throughout the society. On the clan level, Academician wrote the holy poems into the clan’s guise and popularized and promoted the clan members. Through these practices, the saints have been popularized and purified.
1. Contents and designs of the sages of the Ming and Qing dynasties
In the 30th year of Hongwu (1397), the Ming Dynasty Emperor Zhu Yuanzhang ordered the Ministry of Finance to place one wooden boulder in every country, choose the elder brother and the blind man to take the way six times a month, and chant six verses: “I’ll pay my best wishesbaoqing.com relied on, respected the elders, harmoniously, taught the children, and did not act wrong.” The following year, the court published the “Travels of the People’s Political Consultative Conference”, and the system of Muru was once again emphasized [1] 3677. One of the rules here stipulates: “Each town, each house is placed, and the eldest brother is a person who is ill and unable to overcome the mentality, or has a blind eye. Let the young man lead the young man to follow the book, and make the words politely called slogans, so that he can finally know that he will do good and not commit punishment. The words say: “Filial piety to parents, Respect the elders, the harmonious village, the teacher’s teachings, and everyone should be calm and do not act wrong. ’ This is like this six times a month. ” [2] The six verses sung by Mu Zhu Propaganda are the basic thoughts set by Zhu Yuanzhang for the basic education, and are called the saints, the six saints, the six saints, the six saints, and the six sermons. The practice of making old men or blind people knocking on the wooden head and singing six sentences such as “filial parents” can be regarded as a “traveling speech.” [3] 65 Until the Chenghua period of the Ming Dynasty, the system of wooden rocks was still implemented in the country. The Suzhou native Dingchen (1473-1540) once said: “When he was young, he was up to five o’clock every day, and he was alert to the old man’s voice and said this number, and he was alert to himself.” [4] The 387 county also said: “Mu Li and two people. The saying said: ‘Mu Li and old man were the ones who conveyed the emperor’s ancestral essays and spread it to the common people… When he ordered the capital to set up one person, he would be the one who was strong and wise, and he would tell him every day and tell him every day.’” [5] After the 97th, Mu Li and the sages preached the important basic education and education situation that was combined with the country. By the 16th century, the Six Discourses became the focus of the country’s speech, and the worship of the sacred plaque with the Six Discourses during the speech was also the most basic rule [6]. It can be seen that from the system of Muru in the early Ming Dynasty to the promulgation of the country in the middle and late Ming Dynasty, the Six Confucians of the Ming Dynasty were always the teachings of rural education [7].
The Qing Dynasty inherited the Ming system. After entering the Qing Dynasty, the early days of the sage education and education were based on the Ming system. “In addition to the regular teaching, the court also focused on educating the cause of sacred. In order to this goal, the court issued a “saintly essay” and preached to the sacred lectures at two-degree public lectures every month. This practice is what the country is called “. [8] 273 The Emperor Fu Shi, the Qing Dynasty, performed the “Six Constitutions” in the ninth year of Shuzhi (1652) “The inscription of the Six Confucians” is “written by the “Inscription of the Six Confucians” in the Eight Banners, Direct and Provincial” [9] 490, and the content of the Six Confucians is: “Falling in parents, respecting their parents, harmonious villages, teaching their children, and being at ease, and not doing anything wrong.” [10] 291 The six articles of the Six Confucians of the Ming Dynasty are inherited in the six verses of the Taizu of the Ming Dynasty. After the 16th year of reign, there was a sage that the officials believed that they would formally establish a resident system, and they were famous for the six polities to guide fools. Through the reading of the propaganda, the Six Confucians were in compliance with the laws and regulations in the basic social education of the Qing Dynasty.
In the ninth year of Kangxi (1670), Emperor Kangxi published the Sixteenth Articles of the Saints to replace the “In the 16th Articles of the Sixteenth Articles of the Saints” (“Sixteenth Articles of the Saints”) and asked for “Specially speaking, the Eight Banners and Coats” and “Single-Ban” and “Single-Ban”Assist the leaders and supervise the provinces directly and supervise the provinces, and transfer the prefectures and states to Caring. County, village people, etc., follow them effectively, Baobao.comStately, the military is aware of the ultimate intention of respecting virtue and punishing” [10] 291. The Sixteen Articles of Saints are more “six statements” and have a large expansion in content, including the three aspects of the country, society, and individual, especially in the (national) order. The “flexible” “no action” is even more expanded to politics and economy.
The Emperor Yongzheng’s control and education of the people, regardless of circumstances and content, exceeded the previous dynasty in terms of scale [11]. In the second year of Yongzheng in the Qing Dynasty Taiwan Baozhuang Network (1724), and Shizong even wrote the “Saints and Confucian Training” by the Chief Da Wan, which detailed the sixteen saints of Kangxi. “He was appointed as the provincial supervisor, transferred the civil and military officials and teaching offices of the office, and the military officials and children, etc., and was a common lecture. Reading. Later, “The Secretariat Training” replaced other versions and became an important basis for the sacred essays of the Qing Dynasty. The seventh year of Yongzheng’s remarks: “The provinces, counties, towns and villages in the province have set up lectures in secret places… Every first day of the first lunar month, the elders, the subordinates and those who read books in the country were promoted to “The Secretariat Training”, “detailed instructions and guidance,
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