Anhui is a relatively developed area in China. At the latest in the Han Dynasty, there were local schools in Anhui. In addition to government schools, state schools and county schools, there are many social schools, private schools and private schools all over Anhui, which are places for basic education. Yi-ology began in the Han Dynasty and will not be abandoned in the future. Its source of funds is either collective collection, clan public funds or individual donations, in order to provide children from poor families with educational opportunities. Sociology began in the Yuan Dynasty and was ordered to be established in the whole country in the Ming Dynasty. Its source of funds is partly funded by the government, but mainly donated by villagers. Private schools are private primary education schools, which spread all over the countryside in the Qing Dynasty. Some wealthy families also hire teachers to tutor their children. All parts of Anhui, especially economically developed areas, attach great importance to children's education, and some even make specific provisions in the Patriarchal Law. All places are concerned about the establishment and maintenance of primary education schools.

Academy is also an important place for education. The name of the Academy originated in the Tang Dynasty, when there was the Wang Ji Literature Museum in Anhui. In the Song Dynasty, it was very popular for scholars to establish academies. The famous academies in Anhui are Guizhi Academy, * * Academy, Tianmen Academy, Danyang Academy and Bagui Academy. During the Ming and Qing dynasties, the style of holding academies was more prosperous. According to Anhui Tongzhi, from the Northern Song Dynasty to the late Qing Dynasty, there were more than 500 academies in the province, including six counties in Huizhou, twelve in the Song Dynasty, thirty-one in the Ming Dynasty and fifty-four in the Qing Dynasty (including fourteen in Shexian, eleven in Xiuning, twelve in Wuyuan, four in Qimen, five in yi county and eight in Jixi). Until the end of the Qing Dynasty, after the war, there were still academies in Anhui, such as Jingfu Academy in Anqing, Qingyang Academy in Huaining County, Pei Yi Academy in Tongcheng County, Tiancheng Academy, Baihe Academy, Tongxiang Academy, Lefeng Academy, Sanyuan Academy in Qianshan County, Songzi Academy in susong county, Huizhou Academy, Shishan Academy in Xiuning County and * * * Academy in Wuyuan County. Dongshan Academy in Qimen County, Biyang Academy in Yixian County, Dongyuan Academy in Jixi County, Lianxi Academy in Ningguo County, Guizhi Academy, Jingting Academy, Sanjiu Academy in Jingxian County, Xijin Academy in Ningguo County, Jingyang Academy in Jingdezhen County, Tiandu Academy in Taiping County, Chiyang Academy in Chizhou County, Rongcheng Academy in Qingyang County, Yanjing Academy in Jiande County, Jujiang Academy in Liu Dong County, Tianmen Academy in Taiping County and Quarrying Academy. Luzhou Lujiang Qianshan Academy, Wuwei Prefecture Jixi Academy, Chaohu Academy, Fengyang Prefecture LAM Raymond Academy, Linhuai Academy, Huainan Academy, Dingyuan County Quyang Academy, Shouzhou Methodist Academy, Fengtai County Zhoulai Academy, Suzhou Zhengyi Academy, Lingbi County Peijing Academy, Zheng Xue Academy, Yingzhou Prefecture Xihu Academy, Taihe County Wenfeng Academy, Mengcheng County Zheng Yang Academy and Xinjing Academy. The founders of the academy include the magistrate, prefectures and counties, and wealthy businessmen. Part of the funds come from land revenue, and part comes from private donations and government subsidies. Generally speaking, these academies can be divided into three types: the first is the place where students and gentry study, the second is to select outstanding young people from rural ethnic minorities and hire famous teachers to teach, and the third is to closely integrate with clan organizations to collect minority children. In terms of educational content, the first kind of academy has a higher level, which is actually to let people with a good foundation of Confucianism discuss some theoretical problems in Neo-Confucianism, and also to learn from each other's strengths in the imperial examination. The second and third types of academies are mainly based on primary Confucianism, and they educate handsome children in imperial examinations.

Anhui attaches great importance to education and is willing to spend money to run various schools, and has trained a large number of talents for the country in past dynasties. Take the imperial examination as an example. There were 46 people in the imperial examinations in the Tang Dynasty in Anhui Province, and 15 people in the Five Dynasties and Ten Kingdoms period (south Tang 14 people, late Jin 1 person). Since the Song Dynasty, the number of imperial examinations has increased rapidly, with 559 in the Northern Song Dynasty, 964 in the Southern Song Dynasty, 84 in the Yuan Dynasty, 1036 in the Ming Dynasty and 1 189 in the Qing Dynasty. If ranked according to the total number of scholars, Anhui ranked ninth among the provinces in the Ming Dynasty and twelfth in the Qing Dynasty. According to the average population, the number of people per million in Anhui in Ming Dynasty was11person, ranking 14 in all provinces, while the number of people per million in Qing Dynasty was 4 1 person, ranking last in all provinces. This raises a question: in Anhui, where culture and education are relatively developed, why is the proportion of Jinshi in the total population so low that it lags behind remote provinces? He Bingdi, a famous historian, made an incisive analysis of this and thought it was caused by the quota system of scholars in the imperial examination. Anhui is a big talent export province. According to statistics, from the first year of Shunzhi in Qing Dynasty (1644) to the sixth year of Daoguang (1826), there were 5 19 Jinshi in Huizhou, of which only 142 were registered locally, and the rest 377 were registered in Jiangsu and Zhejiang provinces. If all the local Chinese children are included, Huizhou will not only be included in the top ten most prosperous houses of Hakka in Qing Dynasty (more than 400 scholars), but also be ranked in the top five or six.

At the end of the Qing Dynasty, like other provinces in China, Anhui's education system began to change to modern times. In the 24th year of Guangxu reign (1898), the imperial edict of the Qing Dynasty ordered all provinces to change academies of all sizes into schools, provincial academies into institutions of higher learning, academies of all governments, departments and Zhili prefectures into middle schools, and academies of all counties and folk ancestral temples into primary schools. Driven by this imperial edict, schools have been set up all over Anhui. By 1908, there are 3 institutions of higher learning, 2 secondary schools, 497 primary schools and higher primary schools, 4 secondary normal schools 14 and 4 industrial schools in the province. By the beginning of 19 12, all schools at all levels were renamed schools. Schools at all levels take "loyalty to the monarch" and "respect for Confucius" as their educational purposes, and most schools still focus on traditional classics and history courses. But there are also some schools with strong modern colors. For example, in the 25th year of Guangxu (1899), Qiushi School was opened in Anqing, mainly studying English and French. Yan Fu, a famous scholar and translator, was invited to be the school supervisor (principal). Industrial schools are more different from traditional education, mainly teaching industrial technology. The first industrial school in Anhui was founded in 1905 to 19 12, and has developed to 12 elementary sericulture schools in Fuyang, Nanling, Taihe and Boxian, Shucheng sericulture workshop, Xiuning Elementary Agricultural School, Jixi Dongshan High School Industrial Class, Wuhu Technological School, Shouxian Elementary Industrial School and Tongcheng Industrial Workshop. After that, most industrial schools were changed into vocational schools or ordinary middle schools. Anhui Legislative Politics School, established in 1906, mainly trains bureaucrats and lawyers. Its curriculum is based on the law curriculum of Shi Jing University and the related courses of Japanese law and politics crash. In the same year, Anhui Provincial Teachers' College (later changed to Anhui Excellent Teachers' College) was established with the aim of training primary and secondary school teachers. There are courses in history, geography, materialization and natural history, and some Japanese scholars are invited to give lectures on education, psychology, physics and chemistry. The famous Anhui College is the base for spreading revolutionary ideas. Officially opened in March 1905. There was only one middle school at the beginning, and then an accelerated normal school was added. Most teachers are revolutionaries and celebrities in the field of education, while students are young people from inside and outside the province who are interested in revolution. The school has also established contact with the Tokyo Union. In the late Qing Dynasty, many China people went abroad to study, and Anhui people were no exception. According to statistics, from 1908 to 19 10, the number of Anhui students studying in Japan reached 100. In addition, Anhui sent more than 20 people to study in Europe and America.

In the traditional era, the development of education not only cultivated many talents, but also made the people accept a deeper Confucian education and made the society ethically. The ruling class and scholar-officials are also keen on ethical education for villagers, trying to bring society into the etiquette framework. In order to truly implement the Confucian ideal from the theoretical level to the practical level, the rulers also adopted a series of targeted policies and measures. After Zhu Yuanzhang, the emperor of the Ming Dynasty, seized the world, he successively promulgated the Great Promulgation, the Hongwu Ritual System, the Great Apostle and the Book of Scholars. Promote Confucian ethics and restrain people's speech acts. Zhu Yuanzhang paid special attention to rural education and used autocratic power to reform customs and etiquette that did not conform to Confucian norms. In the Great Promulgation promulgated in the first year of Hongwu (1368), it was clearly stipulated: "All marriages between people shall be in accordance with Zhu Wengong's family ceremony." It is the first step to gradually civilize the rural customs on the basis of Zhu. In order to carry out his imperial edict, Zhu Yuanzhang ordered the whole people to set up social studies, carry out rural drinking ceremonies, try to establish an institutionalized education system, and attach great importance to the educational role of Li Jia system as a rural grassroots organization. In the mid-Ming Dynasty, the Li Jia system tended to collapse in the south of the Yangtze River, and local officials tried to implement the township contract system, asking for "affirming the books of Daming Law Hongwu Ritual System to correct its customs" (Records of Emperor Shizong of Ming Dynasty, Xin Weitiao in February of Jiajing 9). In the eighth year of Jiajing (1529), Wang Tingxiang, the left assistant minister of the Ministry of War, officially approved the implementation of the "township contract" system throughout the country: "Every county and village hold meetings and set up the first club every month, and those who understand it read out the" list of believers "of the Holy Father and applied for vigilance. Those who resist will be prosecuted, and those who are light will be fined and given relief "(Ming Hui Dian, Volume 20). Since then, rural conventions have developed rapidly in various places and their functions have been expanding. After the Qing dynasty entered the customs, it inherited this rural education system and vigorously promoted it.

In fact, as a kind of social education organization, rural conventions began to appear in the Song Dynasty, reflecting the importance attached by scholar-officials and neo-Confucians to civilian education due to the establishment of the imperial examination system. The earliest example probably dates back to the Lu brothers in Lantian. In the ninth year of Beixi Ning (1076), Lu Dajun, the younger brother of Lu, made rules and regulations for the purpose of Guanzhong etiquette and advocated the countryside. There are about four rules in each village, which say that morality and industry should admonish each other, negligence should regulate each other, etiquette and customs should cross each other, and adversity should sympathize with each other. There are also several rules and regulations related to punishment, gathering and participating in activities. People recommend those upright people to be upright people, straight to the moon. In the Southern Song Dynasty, considering the gains and losses of Lu Xiang Yue, Zhu roughly annotated and refined the four articles of Lu Xiang Yue, and removed the penalty of reading about monthly gathering, named it "Increasing the loss of Lu Xiang Yue in Lantian", which made Lu Xiang Yue more famous and became the blueprint of rural yue Yue in later generations. After the collapse of the rural education system established in the early Ming Dynasty, the local officials of the Ming Dynasty naturally remembered the widely publicized Lushi Village Covenant. The etiquette of township conventions formulated by the imperial court is also based on "Lushi township conventions". Judging from the available information, moral education is an important activity content, whether based on geographical relationship or blood relationship, and local officials' enthusiastic support and promotion of rural conventions is also based on this. The organization forms of rural conventions scattered around Anhui are similar, and they are generally classified into one contract according to the original rural Jiabao. Appointments are made for the sake of appointment, some are presided over by family officials, and some are elected from the elderly. In the Ming Dynasty, the lecturers of rural conventions included officials, Confucian scholars, squires and villagers who were familiar with etiquette. In the Qing Dynasty, most lecturers were students appointed by the government. The content of the rural convention preaching is mainly imperial edict. Through such activities, Confucianism was popularized in rural areas, and social life was gradually brought into the framework of etiquette.