Author: galax Date of submission: July 2005-1711:35: 00.

What is a scholar (formerly known as the transformation of literati in Tang and Song Dynasties)

1. Introduction

Bao Bide's second chapter, The Transformation of Scholars, focuses on the transformation of scholars in Tang and Song Dynasties. On the one hand, this paper shows the author's profound historical vision and observes the transformation of scholars in Tang and Song Dynasties with the theory of transformation; On the other hand, it also exposes the limitations of the author's knowledge and short-sightedness of observation, which mainly shows that the author regards the gentry since Wei and Jin Dynasties as the starting point of the transformation of scholars, and takes the binary opposition of bureaucracy-family and state-society as the basic framework for analyzing the transformation of scholars in Tang and Song Dynasties. This paper holds that this is a limited and biased discussion premise, which makes this paper inaccurate in grasping the transformation of scholars in Tang and Song Dynasties, and is suspected of distorting history to adapt to the theory. For example, scholars in the Southern Song Dynasty seem to be more and more satisfied with being local elites, which ignores that scholars in any era are eager to be officials.

Undoubtedly, before Bobby De, many famous scholars in China had discussed this issue, but the discussion was too focused on the influence of the imperial examination. This paper holds that this thought attaches too much importance to the role of the system and ignores the more important background of social change, especially the important position of the Five Dynasties in this process.

Scholars have a long history, dating back to the Western Zhou Dynasty. Taxis in the Western Zhou Dynasty originally existed as the last rank of nobility. According to Yan Buke's research, taxis in the Western Zhou Dynasty played a triple role, namely, clan members, government officials and inheritors of knowledge and skills. This paper holds that the transformation of scholars in the imperial era is actually the differentiation and reorganization of these three roles to adapt to different times. This paper attempts to analyze the evolution of scholars in Tang and Song Dynasties from this perspective.

2. The essence of scholars is bureaucracy.

Taxis in the imperial era originated from the nobles in the Western Zhou Dynasty. Mr. Yan Buke pointed out that "the political level, the blood level and the cultural level are highly coincident in this period; The feudal scholar-officials had political power, education and education, and at the same time they were United by the blood relationship network. " Scholars "teach" things and "learn" and are in the "clan"-they are patriarchal aristocrats. In other words, taxis in the Western Zhou Dynasty played a triple role, namely, government officials, inheritors of knowledge and skills, and clan members. These three roles were overlapping and undifferentiated.

In the imperial era, these three roles began to divide. At the same time, the so-called taxi also inherited these three roles, and in different periods, these three roles will show different integration in taxis. But in any case, the essence of taxis in the imperial era is bureaucracy, not literati or clan.

This view is not difficult to understand. First of all, in the Eastern Zhou Dynasty, the aristocratic status of scholars gradually lost, that is to say, the role as a member of the monarch clan disappeared from scholars. However, because they still have the opportunity to play the role of government officials or knowledge and skills inheritors, and because they confirm their intrinsic value by being government officials or inheriting knowledge and skills, the identity of scholars still exists. At the same time, Shu Ren, who was not an aristocrat originally, had the opportunity to play the role of an official or an intellectual, was recognized by the society, and also gained the status and identity of a scholar.

In this process, the triple role of the nobility was divided, the role of the clan lost contact with the scholars, and the bureaucrats and scholars were inherited. Therefore, bureaucrats and literati can be called scholars, such as famous scholars and Taoists, who play a relatively pure bachelor role; The so-called tourists play a purely bureaucratic role. There are also Confucianism and Legalism, which have two functions. In this case, the essence of scholars in the Eastern Zhou Dynasty may be both scholars and bureaucrats, and the two are separate.

However, after the establishment of the Qin and Han empires, the state incorporated the social and cultural system into the political system. This is manifested in two aspects: first, the state restricts the academic activities of folk culture, brings cultural academic activities into the bureaucratic political system, and establishes doctoral officers as the institutional means of this process; Secondly, scholars who hold political theories are elected as bureaucrats, including Confucianism, law and Taoism. These scholars are completely bureaucrats. Accordingly, the political system can assume cultural functions by taking officials as teachers and respecting Confucianism alone.

As the cultural system is incorporated into the political system, which undertakes cultural functions, the independent cultural system is greatly restricted from the perspective of the whole social structure. When the roles of scholar and bureaucrat are divided, they become bureaucrats. It is in this sense that the essence of taxis in the imperial era is bureaucracy. Although they may be educated bureaucrats, and some even engage in cultural activities, they cannot change their bureaucratic nature.

3. Gentry is a special form of scholars.

As many scholars have pointed out, the cremation began to appear in the Eastern Han Dynasty, and the cremation was reconnected with the clan:

However, at the end of the Western Han Dynasty, scholars were no longer rootless "wanderers" but "scholar-officials" with a deep social foundation. This social foundation, specifically, is the clan. In other words, the whole clan has been attached to the back of the scholars. The combination of scholars and clans produced the famous "gentry" in the history of China.

The relationship between gentry and scholars should be understood from the following aspects:

First, clans cannot constitute the essence of scholars. Clan is one of the most basic social organizations in China traditional society. Aristocrats appeared in the form of clans in the Western Zhou Dynasty, so Yan Buke said, "Scholars always learn things in the clans. In other words, scholars may take "clan" as the main body, or they may appear in the form of "clan", and clan is not the identity attribute of scholars. This is like, plants can be used as food, and animals can also be used as food, as long as they are edible, but they eat the essence of food, not plants or animals.

Second, the essence of scholars is bureaucracy, and the gentry will not change this. The so-called gentry is actually a bureaucratic family.

Judging from the development process of "gentry", since the late Han Dynasty and Wei and Jin Dynasties, some powerful clans have formed groups and formed independent political forces to participate in the struggle for imperial power. As a result of the struggle, a clan naturally gained imperial power. However, because such imperial power is based on other clan forces, clan forces are not only very powerful, but also not completely dependent on imperial power politically. It can be said that the gentry in Wei, Jin, Southern and Northern Dynasties had a certain degree of political subjectivity, and their relationship with the imperial power was a political alliance to some extent, even retaining the power to compete for the imperial power. In this context, what Mr. Tian Yuqing called "the door politics of the Eastern Jin Dynasty" appeared, and a long-term political contest between the gentry and the imperial power was formed.

From this point of view, the "gentry" and "scholars" in the Qin and Han Dynasties are very different. The key point is that the "gentry" don't rely entirely on imperial power like traditional scholars. It can be said that from the development of gentry and the isomorphism of "state" and "family" in China society, the "clan" of "gentry" shows that gentry has a certain degree of political subjectivity; However, after all, the gentry developed from a centralized country like Qin and Han Dynasties. Under the centralized state system, they maintain their political power by constantly obtaining official positions. The "gentry" of "gentry" shows that the gentry is attached to the imperial power from beginning to end.

The conclusion is that the gentry is a special form of scholars, and the gentry has not changed the essence of scholars.

Bureaucrats are produced in the relationship with imperial power. Even if the gentry can monopolize the official position, the bureaucrats are still bureaucrats. Moreover, the cremation also had ups and downs, and it was impossible to completely monopolize the official position. Besides, the gentry only wanted to be in the Qing Dynasty, and the so-called Hunshi clan did not want to hold it. However, the gentry controlled the election of officials to a certain extent, which led to an identity relationship between the gentry and their members, that is, the family status of the gentry could ensure their family members to become scholars, which was very different from the relationship between the family and scholars under the imperial examination system.

4. Imperial Examination System and Gentry

In the relationship with the imperial power, the internal contradiction between the "scholar" and the "clan" endowed the gentry with the ability of self-adjustment, so the decline of the gentry was not completed in the fierce struggle with the imperial power, but in the process of re-strengthening the imperial power, and the imperial examination system became an institutional tool for the gentry to complete their self-response.

In the Sui and Tang Dynasties, the central government began to select officials through the examination system, which was called "selecting officials through the imperial examination", and the imperial examination system also made the "officials" return to the official position of the emperor.

Judging from the current research results, it seems that some previous views on the relationship between the imperial examination system and the gentry should be revised. In the past, it was generally understood that the imperial examination system selected officials by examination, not by family background, so the advantages of the gentry in the process of selecting officials disappeared, and the gentry were even considered as corrupt social classes, in a weak position in the examination, and the common people rose in the examination competition. A similar understanding is that the gentry are good at Confucian classics, while the imperial examination emphasizes literature, so the gentry are in a weak position in the imperial examination, and a new "Jinshi" bureaucratic class rises accordingly. Generally speaking, this view holds that the imperial examination formed two competing groups in the bureaucratic class of the Tang Dynasty, namely "the gentry" and "the common people". Because the imperial examination system itself is not conducive to the "gentry" group, the "gentry" forces have been greatly hit.

However, further research seems to show that, although the imperial examination provided opportunities for civilian children to compete for prominent positions, gentry were never in a weak position in the imperial examination. On the contrary, the children of the gentry can always use their traditional advantages in politics to pass the imperial examinations and then obtain official positions.

This paper is more inclined to think that the phenomenon of group competition and struggle did exist in the bureaucratic system of the Tang Dynasty, but this phenomenon is not necessarily related to the imperial examination system, and it is an inevitable phenomenon in the bureaucratic system under the centralized system. At the same time, this paper also believes that the imperial examination system did lead to the decline of "gentry", but this influence was not mainly manifested in the rise of new bureaucratic groups and the gentry being in a weak position in the competition with them.

The main reason why the imperial examination system can lead to the decline of the "gentry" is that it weakens the political subjectivity of the "gentry" as a clan force, enhances the bureaucracy of the "gentry" as a scholar, and makes the "gentry" more and more dependent on the imperial power. Related to this, due to the changes in the criteria for judging official positions, the importance of the family background of the gentry in "selecting officials" has weakened, and the difference in institutional identity between the gentry and the common people has also weakened, while the Tang government rearranged the ranks according to the taste of bureaucrats, further melting the boundaries between the so-called gentry and the common people.

In short, the gentry under the imperial examination system became more and more bureaucratic. In this way, the "gentry" in the Tang Dynasty found more and more that "family status" was not a sufficient condition to ensure their family members to maintain their status. On the contrary, the success or failure of imperial examinations became an important condition for them to continue to maintain their family status. The importance of family status to scholars has weakened, while the importance of scholars to family status has increased. The so-called "one scholar rises to the top of the family, and nine families are honored" and the so-called "when you first know, the whole family will stay here" shows this relationship. Wang concluded by saying:

In the past 300 years, the establishment of Cody and the beginning of Kusawa's hope have been passed down from generation to generation. Lonely and lost, family members are embarrassed; When the world is lost, so is its family.

The consequence of this phenomenon is that the family background of scholars becomes less important and their personal nature is enhanced. Bao Bide believes that men in the Tang Dynasty were transformed into bureaucrats in the Northern Song Dynasty. In fact, this trend was very obvious in the Tang Dynasty.

5. Scholars in the Five Dynasties and Early Song Dynasty

As mentioned above, the imperial examination system brought the identity of scholars back to the "correct" track of emperor bureaucrats. However, since the late Tang Dynasty and the Five Dynasties, the political structure of the Chinese Empire has undergone subtle and significant changes, and the identity of scholars has to be changed accordingly.

During the Tang and Song Dynasties, the triple roles of scholars as bureaucrats, scholars and families all changed in different ways. This section first discusses this aspect of bureaucracy. Bureaucrats are produced in the relationship with imperial power. In the late Tang Dynasty, imperial power declined. There are two kinds of armed forces competing for political power with the Tang Dynasty. One is a violent group developed from the military system of the Tang Dynasty, the so-called buffer region, and the other is a violent group organized by the people, the so-called rebel army. The social basis of these two violent groups is bankrupt farmers and vagrants. However, the political ideals of these two violent groups and the egalitarianism of the insurgents could not be realized under the social conditions at that time, and did not constitute the main force of the regime in the late Tang Dynasty and the Five Dynasties. As the leading force in the political struggle, the action goal of the buffer region is generally only to gain the power, wealth and glory of the imperial power and participate in the political struggle with a gesture of "making contributions and making a fortune". Due to the lack of ambition to rule the country, the vassal towns often failed to establish a reasonable political order after seizing power, so their rule was often a great failure.

In the era of the separatist regime in the buffer region, the way for scholars to become imperial bureaucrats through the imperial examination has become narrow, and more and more taxis are willing to become the aides of the buffer region as a way out of life. The nature of the staff is equivalent to the "wanderer" of the Eastern Zhou Dynasty, and it is a relatively pure bureaucracy. As mentioned above, the social role of taxis formed since the Qin and Han Dynasties is essentially a bureaucrat, but in the social structure of the Chinese Empire, such bureaucrats are scholars or assume the role or responsibility of culture. However, assistants do not bear any cultural responsibility.

At the end of the Tang Dynasty, Luo Yin took part in the imperial examination and failed repeatedly. Chang 'an "Luo Zunshi" told Luo Yin:

If we can give up and conquer the eastern countries for use, we will be rich and expensive. My son should choose between two ways.

These words made Luo Yin "overwhelmed for several days", and one day:

The neighbor who sold rice was surprised and said, "Why are you so depressed? Is there anything you can't decide? " Implicit means knowing, because you said it in terms of respecting teachers and stressing morality. He sighed and said, "The scholar is so obsessed with himself that Luo Yin is well known all over the world. Why should he win first? It's better to get rich quickly, and then the old man's wish will come. " The mitigation of potential odor returned to Qiantang.

Luo Yin's difficult choice between imperial examination and aides can be understood as a great difference between them. This difference lies in that the imperial examination is the choice of scholars by the state, so scholars should not only bear political responsibilities to the emperor or the state, but also undertake and safeguard the cultural functions of the whole society. Aides and aides are personal assistants and followers, not only do they not need to be responsible for politics, but even cultural responsibilities.

Being responsible for the personal goals of the curtain master and "getting rich" became the only life goal of the literati, which was the characteristic of the literati in the Five Dynasties. Therefore, Jing Xiang, the official of the Prime Minister, said: "I owe my country only three generations, from small to large. Although I am the prime minister, I am an old slave of Zhu! " Zhao Fengsheng, a native of Youzhou, who is "less famous for Confucianism", once said: "There are not fifty people in my family, all of them are poor and mean. I have lived for a long time and I can't ask for wealth. " After Wei Renpu left home, he even vowed: "If it's not expensive, don't cross this level again!"

Scholars in Song Dynasty inherited the tradition of scholars in Five Dynasties to a great extent. Scholars after the Song Dynasty often thought that the rulers of the Song Dynasty were literate, and Zhao Kuangyin and others seemed to be their confidants. However, in fact, Zhao Kuangyin's reuse of scholars is entirely out of the need of rule. "The five dynasties towns were abused and the people were miserable. Today, more than 100 Confucian officials have been elected, all of whom are greedy and not as good as Chen Wu. "

Zhao Kuangyin's extensive use of civil servants is not even out of the need for talents, let alone the pursuit of Confucian political ideals. The main reason is that the civil servants are unarmed, and the use of civilian rule can relieve the threat of the buffer region to the imperial power and restore the order of the imperial power. Because the Five Dynasties rebelled, the world was peaceful and no one rebelled, which was the ruling goal of the rulers of the Song Dynasty. But "the rulers of the Song Dynasty were insatiable and muddleheaded, and they were not alone in the military." The rulers of the Song Dynasty thought that the threat of civil servants to the imperial power was very small, so they simply used "wealth" to attract scholars to join the ruling ranks in order to establish the ideal ruling order of the rulers of the Song Dynasty. Zhao Heng's "Encourage Learning" expresses this consciousness incisively and vividly:

Rich people don't have to buy fertile land. There are thousands of millet in Qian Qian in the book. There is no need to build a high hall to live in, and the book has its own golden house; Don't hate unscrupulous media when you get married. There is Yan Ruyu in the book; I don't hate that no one goes out, and there are many cars and horses in the book; Men should live a peaceful life, and the Five Classics should read the window frequently!

This attitude of the rulers made the people in Song Dynasty show a strong "helper" nature-willing to be a tool for the rulers to maintain order and covet wealth. Therefore, at the end of the Song Dynasty, Wen Tianxiang said bitterly:

Today's scholar-bureaucrat home ... good books are for work, and tired books are for wealth. Those who have obtained the provincial examinations are good at it, those who have obtained the imperial examinations are good at it, and those who have obtained horses and chariots in shine on you are good at it. What my father and brother taught me and what my teachers and friends said were just plain and profitable!

6. Tao and literati

The five generations of aides and aides can't bear any cultural responsibility, and the cultural function can't be completely absent from a society. In the Song Dynasty, some people took part in the imperial examination and became officials. On the one hand, they inherited Confucian culture and the cultural traditions of scholars since the Han and Tang Dynasties, and consciously assumed the cultural functions of the whole society.

"Whenever I am grateful for what is happening in the world, I don't care about myself. At one time, the literati corrected themselves and advocated it. " Undoubtedly, the ethos of literati undertaking cultural functions was initiated by a generation of Li Qing literati headed by Fan Zhongyan. This generation of scholars, such as Hu Yuan, who "expected from sages", suffered repeated defeats in the imperial examinations, but aroused their dissatisfaction with "being an official since Sui and Tang Dynasties, but abandoning business ethics and striving for profit", and consciously shouldered the heavy responsibility of revitalizing Confucianism with Confucian morality and changing the hearts of the world. Shi Jie and others began to explore Han Yu's thought in the Tang Dynasty, and thought that "the original Tao, the original benevolence, the original destruction, the difficult behavior, Yu Wen, the Buddha's bones and bones, and the broken theory have not existed since the philosophers", and instilled this concept in his students as a teacher of Confucianism. After that, through the efforts of several generations, such as Wang Anshi, Zhu, etc., the scholars in Song Dynasty finally established a new set of cultural concepts to explain society and maintain order, and "reconstructed the order of the country and thought".

Because these people felt that they had assumed cultural functions, a new identity of "scholar" appeared in the Song Dynasty, and its influence gradually expanded. This view can be understood by Cheng Yi's exposition of "scholar". Franz Chen said:

Since ancient times, there have been people who follow the Tao, who are filial at home, traveling in the countryside, pushing virtue to the court, seeing things in detail, combining their words with the sage's way, and training the DPRK will inevitably lead to ruin.

Taking Taoism as the standard, Cheng Yi divided the literati who were interested in politics into two categories: those who were moral and those who were worldly and shallow;

Tuzhi is nothing like looking back at the past. Tao will consult people who have a good way, and Gu will visit people who look back at the past. It is confusing to say that my husband is shallow, pedantic and ignorant of the past. In recent years, the scholar's style has declined, interest has been polluted, and there are fewer people with shallow opinions and profound knowledge. It has become a practice, and this style has not changed. I don't think this is a prosperous image.

In his view, at that time, the national standard for selecting scholars in the imperial examination could only choose "secular people" and exclude "people with connections" from the entrance to the imperial examination:

Although the country has accepted scholars in several subjects, only one or two of them are German, and they have only learned and memorized. They belong to the Ming Classics, they can only recite, but they don't understand justice, especially useless people. The most expensive is the Jinshi branch, which is based on the rhythm of ci and fu. There is no way to govern the world in Ci and Fu.

At the same time, Cheng Yi regards academics and beliefs as the criteria for judging taxis, and thinks that only taxis that accept Taoism are the most valuable, even the only ones. This new standard of judging the identity of "scholar" deviates from the imperial examination scholars who seek official status as the standard. Therefore, there are not only two different types of taxis, namely, "people with moral integrity" and "people with secular mind", but also "people with moral quality" that have nothing to do with seeking an official:

The so-called moral people do not need to cite the ancients, but take the words of modern times, such as Hu Taichang, Zhang Zuozai and Shao Tuguan Yong, the hometown where scholars live. They are willing to know their faces and smell their words, thinking that they are open.

Here, this paper pays special attention to "less pushing and piping", one of the moral people. Although this gentleman is known as "Tui Guan Yong", he has never been an official in his life, so his academic status can be considered independent of his official career, depending only on his academics and beliefs.

The efforts of "people with lofty ideals" in the Song Dynasty seemed to make scholars break away from the political system and become an independent identity. However, the pattern of the Chinese Empire's integration of the cultural system into the political system will not change, and scholars cannot be immune to it. First of all, the main body that consciously undertakes cultural functions is mainly bureaucrats. Secondly, the way to spread and develop this cultural concept is not to establish an independent cultural system, but to take this new Confucian cultural system as the most important criterion for selecting candidates in the imperial examination, that is, to consciously seek the political status of the cultural system. In the Song Dynasty, the "man with a way" faced two fates, either being wiped out by politics as a pseudo-party spreading pseudo-learning, or being respected by the rulers as the inheritor of holy learning. What can make the "people with roads" feel a little comfort is that history finally chose the latter result. In other words, the new scholar identity must be reintegrated into the political system of the empire before it can be recognized by the state.

This new cultural system must be incorporated into the political system in order to be recognized and developed, which is one aspect of the problem. On the other hand, the creation of this cultural system is perfect, but it is mainly done outside the political system, which leads to the opposition between the so-called "worldly shallow people" and "people with a way". This phenomenon shows that when the cultural system is incorporated into the political system, its function will shrink and it cannot undertake normal cultural functions.

7. The relationship between "scholar" and family in Song Dynasty

When talking about the transformation of "scholar" in the Southern Song Dynasty, Bobby De emphasized the relationship between the identity of "scholar" and the family. Bao seems to think that some "gentry" appeared in the Southern Song Dynasty, and they could maintain their identity by taking the imperial examinations. Obviously, this is a fact. But Bao's description seems to extend the meaning that these "literati families" are transforming into local elites; Bao even has a tendency to think that the identity of "scholar" is becoming less and less important to individuals and more and more a family identity attribute:

When the imperial examination became a way to legalize local sovereignty, education obviously became irrelevant to individual behavior, which made the identity of culture as a scholar need to be redefined.

This paper holds that although Bao realized that the "gentry" in the Southern Song Dynasty was very different from the "gentry" in the Wei, Jin and Tang Dynasties, he understood the "gentry" in the Southern Song Dynasty as a kind of "gentry" whose status declined and their identity became more and more difficult to maintain. In fact, there is a more important difference between "scholar's home" and "scholar's home". This difference lies in that "gentry" is the result of "clan", family is the cause, scholar is the fruit, and scholar's identity is maintained by family background, so it can be said that gentry is a taxi with clan as the main body; Under the imperial examination system, on the contrary, the status of the family is determined by the success of the scholars, who are the cause and the family is the result. Therefore, in the big family of scholars, scholars are individual taxis, not as a whole family. Just give one example:

Chen Kui, a native of Shaxian County, Nanjian County, doesn't like reading or making progress. His parents encouraged him to do things, so he should be promoted.

Emphasizing the difference between "gentry" and "gentry" does not mean denying the important influence of "gentry" on the later period of Chinese empire. It should be pointed out that the family, as a social order force besides government power, has always existed within the Chinese Empire. Rather than saying that the "gentry" has increasingly become a "local elite" in maintaining social order since the Song Dynasty, it is better to say that the new culture created by the scholars in the Song Dynasty has been increasingly combined with the family that has always existed as a force of social order, making the national order and social order increasingly unified.

When literati can seek benefits for their families and play a special role in social order, the identity of "literati" actually becomes a social resource. In this way, the conditions for obtaining the status of "scholar" or the criteria for judging the status of "scholar" have not changed, but "scholar" can play more roles in new ways, gain social status, and its personality system will be extended. In a word, the identity of "scholar" has been extended, and a new title will give this extended identity in the future, which is the so-called "gentleman".

8. Conclusion

This paper holds that taxis in the imperial era were formed in the Qin and Han dynasties, and their essence was the bureaucratic politics of the empire. During the Wei and Jin Dynasties, clan forces rose, and some families with political and cultural advantages gradually controlled the central and local political power. They rejected the general clan forces with culture and ordinary scholars with clan identity, forming the so-called gentry.

The gentry is a special form of scholars, and they can't change the essence of scholars as bureaucrats, nor are they all.

The Sui and Tang Dynasties selected talents to govern the country through the imperial examination system, and the gentry relied more and more on the imperial examination system to enter the official career, and the bureaucratic nature of the gentry became more and more prominent. This trend remained until the Song Dynasty, but there were three independent trends in the transformation of scholars during the Tang and Song Dynasties.

First, during the Five Dynasties, more and more literati entered the shogunate of the vassal region for wealth, and the aides were the private brain trust of the vassal king and did not undertake any cultural functions.

Second, the lack of cultural function is unimaginable for a society. In the Song Dynasty, a group of people felt that they had assumed the cultural functions of society and created a new Confucian cultural system. In this process, a new scholar identity based on cultural beliefs emerged. However, this new scholar status must be reintegrated into the imperial political system before it can be recognized by the state.

Thirdly, when the families and clans in the Song Dynasty are more and more aware of the obvious benefits that imperial examinations and academics may bring to them, they should cultivate the self-consciousness of scholars to become families and clans in the Song Dynasty.

Unfortunately, the footnote label in the article is missing, so the footnote content and references are posted.

footnote

Sven: the change of thought in Tang and Song Dynasties by Bobby De, Jiangsu People's Publishing House, 200 1.

See Yan Buke's Draft Political Performance of Scholar-officials, Chapter II "The Emergence of the Feudal Scholar-officials Class" and Chapter XI "Conclusion and Inference", page 466, etc. , Peking University Publishing House, 1996.

Yan Buke's "Scholar-bureaucrat Political Performance Draft", page 46.

Yu Yingshi's The Relationship between the Establishment of the Eastern Han Dynasty Regime and the Aristocratic Surnames, see Scholars and China Culture, Shanghai People's Publishing House, 2003, pp. 195 and 197.

There is a lot of discussion in this regard. Please refer to Tian Yuqing's Politics in the Eastern Jin Dynasty, Peking University Publishing House,1989; Mao Hanguang's Medieval Political History of China and Medieval Social History of China, Shanghai Bookstore Press, 2002; Chen Ming's Historical and Cultural Functions of Scholars: A Study of Special Intellectuals, Lin Xue Publishing House,1997; And Chen Yinque, Tang,, and many other historians. Because the related discussion is quite mature, this article will not expand in detail.

China's history textbooks seem to have adopted this theory.

Views put forward by Chen in On the Political History of Tang Dynasty.

See Mao Hanguang's Scholars in the Tang Dynasty-Social History of China in the Middle Ages, Shanghai Bookstore Press, 2002, p. 334 below.

Wang Jian's Poems of Wang Jian (Volume 4) sent to Xue Man for support.

Li Pin's "Chang 'an Love", see "All Tang Poems", volume 589.

Wang Yan, Volume 9, Good and Evil.

See Zhang Zhijiu's On the Social Foundation of the Tang Dynasty Political Power and History Teaching No.6,1980; Zhang Guogang's "Fan-Zhen regime and feudal land ownership in Tang Dynasty —— Re-discussion on the social foundation of Fan-Zhen regime in Tang Dynasty", Academic Monthly, No.6, 1982.

Tao Yue's Supplement to the History of the Five Dynasties (Volume I) Luo Yin returned to the East.

Xue's History of the Old Five Dynasties (Volume 18) Biography of Jingxiang.

Ouyang Xiu's History of the New Five Dynasties Volume 28 Zhao Fengchuan.

Li Daochang's History as a Mirror (Volume XIII) shows that making treasures in five years is a one-year article.

See the frontispiece of Ancient Prose and Treasures.

Wen Tianxiang's Selected Works of Literature, Volume III, Imperial Examination.

Sometimes, the sublime and the vulgar will be mysteriously embodied in the same scholar's identity, which is the result of the incredible integration of the cultural function system into the political function system.

Take off History of Song Dynasty, Volume 314, Biography of Fan Zhongyan.

Shijie's "Lailai Collection", Volume 7, respects Korea.

Ge Zhu's History of China Thought, Volume II, Fudan University Press, 2000, page 2 14.

Cheng Yi's "Cheng Cheng's suicide note" Volume 6.

Cheng Yi's Collected Works of Yichuan (Volume II), and in April of the following year, Yuan You wrote to the Queen Mother.

Cheng Yi's Collected Works of Yichuan (Volume 1) Renzong Book in the Second Year.

Cheng Yi's Collected Works of Yichuan, Volume III, Reply from the Ministry of Justice.

Sven, pp. 79-80.

Remove the history of Song Dynasty, 345, and Chen Chuan.

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Tuotuo Song (surname)