"The Jade Hall passes on the golden list, and the king gives the head". The imperial examination is the system of talent selection in ancient China, and the champion is the leader of the imperial examination. Most of the scrolls are hidden in the cabinet, or some are taken out by family descendants and hidden in the home as family treasures. There are not many Yuanyuan scrolls in the present world, Chinese mainland the only known zhao Bingzhong's temple examination paper in the twenty-sixth year of the Wanli Calendar (1598 AD) is hidden in the Qingzhou Museum; while the Lu Kentang Hall Examination Scroll of the Kangxi Twenty-fourth Year (1685 AD) of East China Normal University fills the gap in the current stage of the Chinese mainland Qing Dynasty Yuanyuan Scroll, which has extremely high historical, artistic and educational value. The volume contains profound ideals of governing the country and the aspiration to serve the country, as well as the inheritance and development of traditional culture. From Lu Kentang's yuan volume, we can get a glimpse of the cultural inheritance of "culture to cultivate righteousness, and morality to rule the world".
The three questions of the Kangxi Twenty-Four Year Temple Examination were related to "how to achieve dafa and small honesty", "how to provide inspiration for the cause of the emperors and sages", and "whether the opening of the sea ban can really serve the people's livelihood". The three questions are related to the strategy of governing the country, the way of the emperor, and the reality of the people's livelihood. Qian Mu once said: "The selection of talents in the imperial examination is based on virtue and knowledge." However, virtue and knowledge serve the needs of the country and are the ultimate purpose of the selection of talents.
Lu Kentang's answer sheet of 94 lines, a total of 1863 words, revolves around these three questions. For the first question, Lu Kentang proposed "the reason why the law is wide and strict is the reason for the examination" (the assessment should not be too strict and the work should be strictly enforced), "the method of public performance by the court and the public, so that the honest officials do not have to be recommended by the governor" (the promotion of local officials is recommended by the court and not by the governor). In the Book of Rites, Yun, "Teaching hurts the world from time to time... If you don't do it, it's fruitless. "That is, politics should be like a spring wind and rain, and it must not be excessive." Lu Kentang's views embody the Confucian idea of governing the country by "serving the government with virtue" and "courtesy and courtesy corporal".
The idea of the second question comes from "Easy". Lu Kentang mentioned in his reply, "Confucius said: 'Yi has Tai Chi. 'Tai Chi, the source of innate ritual numbers also. Therefore, he believes that "only the emperor looks at the subtlety of taiji, the master of the emperor's pole, the elusive number of the elusive number of the river Tuluo book, and the special merit of the chag thing and the object, and is consistent, this is the heart of the emperor to see the heavens and the earth, not just the source of the number." This view embodies the ancient Chinese philosophical idea of "the unity of heaven and man, and the knowledge of qualities and things". "Yi" has clouds, "Li Tian Dao is known as yin and yang, Li Dao is known as Soft And Rigid, and Li Ren is known as Benevolence and Righteousness." Therefore, Lu Ken Tang suggested that the Holy Father should enlighten the rule of benevolence through the way of contemplating heaven and earth.
Lu Kentang took a positive attitude toward the third question and put forward the idea of "Soft And Far Away YuMin". Lu Kentang then believed, "[The sea opening ban] is not only for the use of Fuguo, but also for the sake of strong sound; Not only to the wealth of the people, but also to solidify the ping domain", and put forward a specific way: "good defense to show favor, heavy on their integrity to prevent border challenges." It can be seen that Lu Kentang, while advocating trade, put forward the measures of "defense" and the way of "emphasizing integrity". His viewpoint does not stop here, but also puts forward the globalization viewpoint of "one family in the four seas" from a higher standpoint: "Is it not the image of the Son of Heaven to unite the wealth of all nations for the benefit of all nations?" Standing on such a high ideological height, the reputation of the yangyang country spread far and wide, and the realization of "the country where the sea rises and the sun rises, we must lead and look forward to it: 'Cover china has saints.'" From this, it embodies the concept of "benevolent businessmen" of the Chinese scholars, represented by Lu Kentang: not only to make a reputation for profit; not to benefit the family but to benefit the family.
Teacher Zhou Baoming of East China Normal University commented on Lu's answer sheet, "Referring to Chen Liduo's practical and legitimate theory", which is the representative of "using articles to conclude the main knowledge". Lu's answer, the Kangxi Emperor's royal approval: Lu Kentang "The first scene is mellow, the second field is stable, and the third session is good." "The Lu clan and the later were deeply used, and the imperial court made great works and produced more hands. Lu Kentang is not only knowledgeable, but also virtuous. His tomb table reads, "Filial piety by nature, benevolence and righteousness." Lu's virtue is not unrelated to the inheritance of family learning, lu jia hou de zai, Lu Kentang's second son Lu Zhishu Kangxi forty-five years (1706) Chengshu section of the twenty-two jinshi, Lu Runyu, a descendant of the Lu clan, also in the thirteenth year of Tongzhi (1874) in the middle of the yuan. As a result, Xu Qi promoted Xu Qi on the examination paper of Lu Kentang Hall to "Streamer Accumulation Thick Deze Chui, two major winners in the past two hundred years". The examination papers of Lu Zhishu are also stored in East China Normal University, as a testimony of the Lu family's mellow learning and the rule of the state.
The inheritance of Lu Kentang and the family lineage of the First and Lu families reflects the importance of virtue cultivation in the selection of the ancient Chinese imperial examination system and the examination of talent appointment. And "rule by virtue" constitutes the core of china's ancient thinking of governing the country. In the Imperial Examination after the inscription of the Lu Ken Tang Golden List (after the Qing Dynasty Xinke Jinshi obtained the birth, the Ceremonial Department sent it to the Hanlin Academy with a roster, and asked the Emperor to try again in the Bohol Hall, called the Imperial Examination), the Imperial Examination Paper Examination Question "The Teaching of the Saints Is Not Solemn" (the indoctrination of the saints can be successful without majesty). In his answer sheet, Lu Kentang put forward the means of establishing schools and other means of educating the people, "Is it the saints who are not solemn, and it is precisely the one who is deeper than the one who is purged?" This answer sheet was revised by the imperial court official Lu Kentang Hanlin Academy. Tang Jing mentioned in his book "Rule by Virtue in China: An Outline of Ancient Chinese Virtue Rule Thought" that the ancient Chinese thought of Virtue Rule officially began with the politics of virtue and etiquette in the Western Zhou Dynasty of "respecting morality and protecting the people, cultivating oneself with virtue, and making rituals and making music", and on the basis of Confucius's "Ren Dao", Mencius's "Wang Dao", and Xunzi's "Etiquette System" ideological theory, it moved toward the essence of governing the country of "upright monarch, official, and peaceful person", and pursued the value goal of "harmony between heaven and man". And Lu Kentang's ability to win high school is not unrelated to the idea of "rule by virtue" in his answer sheet. The "Notes on Living" says: "The reading of the temple is not bad, although the temple test takes both words, and the meaning of the temple is important to the text... After the approval of the imperial pen, the volume was unrolled, and the first place in the first division was Lu Kentang. Therefore, the unit theme of the first exhibition of Lu's Zhuangyuan scrolls of East China Normal University is set as "Wen to cultivate righteousness", which is displayed together with the collected Ming and Qing literacy textbooks, telling the story of "wen to cultivate righteousness, and morality to rule the world".
The imperial examination system that has been inherited for thousands of years has formed a "morality first" scribe group and its cultural ideology. In his book The Cultural History of imperial China in the Late Qing Dynasty, Benjamin Elman argues that the imperial examination is very similar to the humanism practiced by the elites of the nation-states of early modern Europe, and is well suited to selecting elites and bureaucrats for dynasties. Professor Ge Zhaoguang of Fudan University believes that "although Japan is as deeply influenced by Confucianism and the legal system as China, because without the imperial examination, Japan did not form a scribe group and its cultural ideology." The imperial examination became a cultural bond that conveyed social values, thus strengthening the Chinese scholars' dedication to "self-cultivation of virtue and serving the country with virtue". Therefore, the dark line of the exhibition of Lu's Zhuangyuan volume is the embodiment of the ideal of governing the country of "patriotism, service to the country, and strengthening the country", from the aspiration of the ancestors to serve the country to the contribution of the university elite to the country in various fields today. Through the comparison of ancient and modern displays, the cultural context of "patriotic ideals" to "the reality of serving the country" is displayed.
Professor Liu Haifeng of Zhejiang University pointed out that the emergence of the imperial examination system in China is closely related to the ideological and cultural foundations of the three aspects of the theory of learning excellence, the theory of meritocracy, and the concept of fair examination, and the examination of science has had a major and far-reaching impact on many aspects of traditional Chinese culture. Judging from the Lu's Yuanyuan scrolls that have been "unveiled" today, the imperial examination is also a promotion of the ancient Chinese literati's idea of "cultivating righteousness with literature" and the propaganda of China's concept of "ruling the world by virtue". As Lu Kentang wrote in the volume, "If the Heavenly Virtue King's Way is both, then Mingliang is self-righteous, and the ball is forever gathered in all countries." "On the occasion of the centenary of the founding of the Party, the Scroll of Champions is displayed on the university campus, let us look at the legacy of the ancestors, so as to stimulate the aspirations of the contemporary aspiring youth to serve the country. (Author Affilications:Museum of East China Normal University)
Partial part of the full map of the volume
Author: Hu Ying
Editor: Ren Siyun
![Personally test how big the Yuanmingyuan really is[fig]](data:image/gif;base64,R0lGODlhAQABAIAAAP///wAAACwAAAAAAQABAAACAkQBADs=)