A brief analysis of the Kangxi Emperor's policy of enveloping Han scholars

A brief analysis of the Kangxi Emperor's policy of enveloping Han scholars

Abstract: "Kang Yongqian's prosperous life" was the last ruling era of China's feudal society. Under the slogan of "manchu and Han integration", the Kangxi Emperor of the Qing Dynasty successfully implemented a policy of enveloping Han scholars, which was an important prerequisite for the formation of this prosperous era. Among the various measures, the holding of the "Erudite Hongru" special branch, the honor of Kong and the sacrifice of Ming Xiaoling, the reverence of Science and the reuse of "famous ministers" of Han Science, the preferential treatment of scholars and the Zhishi Han officials, etc., constitute the main content of the policy.

At the beginning of the Qing Dynasty, after decades of war and chaos at the end of the Ming Dynasty, the economy withered and devastated. Subsequently, due to the manchurian nobility's own erroneous national high-pressure policy, the resistance of the remnants of the Southern Ming Dynasty, and the confrontation of the remnants of the peasant rebel army, it led to forty years of war, and the national economy and people's livelihood were greatly damaged. The Qing army went south, had "Three Massacres of Jiading", "Ten Days of Yangzhou", and implemented the order of shaving and changing obedience, which was strongly resisted by the people of Jiangnan. Although it was later suppressed, the anti-Qing sentiments of the remnants of jiangnan and the idea of "Huayi discernment" and the so-called "heretical" heresy were indeed a big undercurrent, and the idea of ming and death prompted the scholars to think deeply about social changes. This is a turbulent period in the history of ideas in which "the world is falling apart" and an era in which contradictions are extremely prominent. The Successor of the Shunzhi Emperor, the Kangxi Emperor, proceeded from consolidating his rule and actively implemented a series of co-optation measures to the Han people, and achieved remarkable results.

Before the 1980s, due to the influence of the theory of class struggle, the study of this issue focused mostly on criticism, such as focusing on "co-optation", "repression", "deception", "paralysis", etc. After the end of the "Cultural Revolution", especially after 1978, after the impact of the trend of ideological emancipation, the study of this issue was more objective.

The research results after 1980 mainly include: Li Hua's "Kangxi's Policy toward Han Scholars" (Social Science Series, 1980.3), the main body of which is divided into two parts: enveloping and suppressing, and there are more expositions on expanding the examination system, respecting Cheng Zhu Lixue, and promoting the "Manchu-Han integration", but focusing on criticism. Shang Hongkui's "On the Zunkong and Worship of Lamaism in the Qing Dynasty" (Social Science Series, 1982.5) comprehensively expounds the meaning, effects, and influences of zunkong in the Qing Dynasty. Mr. Chen Zuwu, a famous historian, wrote an article entitled "On the Cultural Policy of the Early Qing Dynasty" in "Studies in Chinese History" (1991.3), which mainly discussed the cultural policy of the Kangxi Emperor and involved more about the science of science, which put forward an important point of view, that is, the respect for science completed the "choice of social cohesion". Professor He Xiaorong of Nankai University's article "On Kangxi Advocating Cheng and Zhu Lixue" ("Historical Collection", 1996) made more expositions on the Kangxi Emperor's advocacy of Cheng Zhu Lixue, and also analyzed the Kangxi Emperor's theoretical thoughts. Zhao Bingzhong's "The Kangxi Emperor and Confucianism" (Liaoning Normal University Daily, 1999.5) mainly discusses the Kangxi Emperor's policy of honoring Kong and Confucianism. Professor Meng Zhaoxin's "Commentary on Kangxi" discusses the Kangxi Emperor's preferential treatment of scholars and Han officials. He Pingli's book "Hunting and Sealing Zen: The Cultural Trajectory of Feudal Politics" has more exposition on the kangxi emperor's six southern tours. These research results, in general, are not very comprehensive in their discussion of the general aspect, and the earlier ones are not very objective. In view of this, the article attempts to discuss this issue as comprehensively as possible on the basis of drawing on the views of previous generations.

During the Shunzhi Dynasty, the Qing court devoted all its efforts to accomplishing the cause of reunification by force, and there was no time to take care of the cultural and educational aspects. However, the Shunzhi Emperor still did some things, such as fully restoring the former Ming Dynasty's imperial examination system, honoring Kong, etc., and preaching the theory of "Manchu and Han integration", saying that "Fang is the next family today, and the Manchu and Han officials are all naked" [1]. However, these measures are far from enough to attract the vast number of Han Chinese, especially the upper han scholars.

By the Kangxi Dynasty, with the completion of the cause of armed reunification, attaching importance to culture and education and co-opting the Han people really became a major event that the Qing court had to solve. Xingwenjiao is actually associated with the enveloping of Han Chinese, because to select officials through examinations, the Han people, who account for the vast majority of the population, are of course the first to face. Although this was a regime established by the Manchus, it had to be governed by customs, otherwise it would not be able to sit firmly in the country. The Qing rulers had a clear understanding of this. Therefore, the Kangxi Emperor took a series of measures to achieve the purpose of consolidating his rule.

1. The holding of the Special Branch and the implementation of the donation system

The imperial examination system was the most important official selection system in the late feudal society of China and was the cornerstone of the entire civil official system. As early as the second year of Shunzhi (1645), township examinations were held in various provinces directly under the direct subordination. In the third year of Shunzhi (1646), he began to hold examinations again, inheriting the former Ming Dynasty's imperial examination system. However, due to the unstable political power at this time and the widespread anti-Qing sentiment among intellectuals, the effect of the imperial examination was not ideal.

During the Kangxi Period, the Kangxi Emperor wanted to gather the remnants of the Ming Dynasty and cultivate more subordinates to expand and consolidate the ruling base of the regime, so that the expansion of the imperial examination system became an inevitable choice, and the holding of the imperial examination became a major measure at that time. Among them, the most worth mentioning is the holding of the "Erudite Hongru" section. The "Erudite Hongru" section is a special subject newly created by the Kangxi Emperor to summarize the previous imperial examination system. In the nineteenth year of the reign of Emperor Xuanzong of Tang (731), he set up the Erudite Hongzi Department to select knowledgeable and literate scholars among the jinshi and the first, which was extremely demanding and even more difficult to obtain, because it was particularly difficult to test, so it was not popularized. The Kangxi Emperor set up this section in order to use its name to strengthen the status of this section, but the practice was more flexible, first recommended by the current official, and then admitted by a symbolic examination. In the seventeenth year of the Kangxi Dynasty (1678), the "Erudite Hongru" section was officially opened, and the edict was: "In the rise of a generation, there will be erudite Hongru to revive the literary movement and expound the history of the scriptures, so as to prepare for advisors." Spare time, think of the people who have a broad understanding, and use the materials to learn. He has people who are both excellent in learning and excellent in literature and words, not to mention that they have not yet been able to do so, and Chinese and foreign ministers and workers know everything, and they will personally try to do so" [2], and more than 190 people were recommended by various provinces and localities. On the first day of March in the eighteenth year of the Kangxi Dynasty (1679), 143 people personally tried to be in the Tiren Pavilion, with two titles: "Xuan Jie Yu Heng Fu" and "Twenty Rhymes of the Five Words and Laws of Provincial Cultivation Poems", and finally took the first and second grades of a total of fifty, all of whom were preferentially awarded the official positions of the Hanlin Academy such as reading, teaching, editing, and reviewing. Among them, there are 23 people in Jiangsu, 13 people in Zhejiang, 5 people directly under the jurisdiction, 3 people in Anhui, 2 people in Jiangxi, and 1 person each in Shaanxi, Henan, Shandong and Hubei [3]. Jiangsu and Zhejiang alone reached 36 people, accounting for 72% of the total number of admissions, which shows the urgency of the Kangxi Emperor to win the hearts of Jiangnan scholars. In fact, the Examination of Tiren Pavilion is just a form of in vain, and it is accommodated in many ways when reading the papers, and the leniency is boundless. For example, Yan Shengsun only composed one poem, Peng Sunsuo deliberately wrote the poem without comprehension, and the poems of Pan Qian, Li Qitai, Shi Runzhang, etc. did not conform to the rhythm, but they were all admitted. It can be seen from this that the exam is false, and it is true to win people's hearts. Among these people, many of them originally had serious anti-Qing sentiments, but once they were given by the Qing rulers to high-ranking officials Houlu and enjoyed various privileges, they wavered and gave up their anti-Qing stance.

In addition, the "Erudite Hongru" section was held at a time when the war between Pingwu Sangui had already won a decisive victory, so it was also a political move to woo Wu, which won the hearts of the people and made Wu Fan even more into the Jedi.

During the Kangxi Dynasty, in addition to the "Erudite Hongru" section, there was also the "Wanshou Enke". That is, every Emperor's Longevity Festival, in addition to the Keju Zhengke, this Enke was set up, but this section was not very main, and was only implemented in the fifty-second year of the Kangxi Dynasty (1713, the 60th longevity of the Kangxi Emperor), but it could not be said to be useless for the inclusion of Han scholars.

The Kangxi Emperor wanted to expand the base of his rule, and in addition to the special section, another important measure was to implement the donation system. Thirteen years after the Kangxi Dynasty (1674), the Kangxi Emperor promulgated a donation system under the pretext of suppressing the "San Fan Rebellion" and the soldiers were not enough. Absorb the Han scholars and doctors who have fallen into the first place, go up from the prefect, zhizhou, and zhixian to the inmates and students, and if they have money, they can donate. At that time, the most popular among Han scholars and doctors was Zhi County, and within three years, the whole country donated more than 500 people to Zhi County, and the financial revenue of the Qing government increased significantly. Most importantly, it opened the door for the Han landlord class to enter the official arena, and the basis of rule was rapidly expanded. For the Kangxi Emperor, he did receive the effect of "killing two birds with one stone".

The Kangxi Emperor not only achieved great success in selecting and cultivating young intellectuals of the Han nationality through the imperial examination and the donation system, but also made great achievements in setting up the "Erudite Hongru" section and co-opting the late Ming dynasty elders with anti-Qing ideology.

2. The Eun Seol Kong Clan and the Ming Tombs

At the beginning of the Qing Dynasty, he attached great importance to Confucius. In October of the first year of Shunzhi (1644), the Shunzhi Emperor moved the capital from Shengjing (Shenyang) to Beijing and re-held the enthronement ceremony, with the intention of declaring him emperor of the whole of China. Confucius's sixty-fifth generation grandson Kong Yinzhi attacked the Shenggong, restored Confucius's title of "Most Holy Ancestor", and decorated the Jingshi Confucian Temple.

After the Kangxi Emperor ascended the throne, after more than 20 years of vigorous efforts, the three provinces were pacified, Taiwan was reunified, and a prosperous situation initially emerged. However, people's hearts are still "Thinking Ming", especially people in Jiangnan, who are generally separated from the Qing regime. Therefore, the Kangxi Emperor made six "southern tours" in the twenty-third year of Kangxi (1684), the twenty-eighth year (1689), the thirty-eighth year (1699), the forty-second year (1703), the forty-fourth year (1705), and the forty-sixth year (1707), in addition to the main inspection of river affairs, the other two important political tasks were: to qufu to worship the Confucius Temple and to Nanjing to worship the Ming Tomb, in order to win the hearts of the people of Jiangnan.

In the twenty-third year of the Kangxi Dynasty (1684), the Kangxi Emperor's first southern tour of Luang passed through Qufu, that is, he personally sacrificed the Confucius Temple, performed three kneeling and nine prostrations, "Yi Konglin's tomb before the wine, the book 'WanshiShi Table' forehead, leaving a crank yellow cover." The Anglican Kong Yuk-yu preached one of the sutras the next day. Qufu will not be rented next year" [4], and this practice makes Kong's thanks to Dade. The Kangxi Emperor also ordered that the personal visit to Confucius's hometown to pay tribute should be compiled into a book called "Xinglu Shengdian", which was the first special book of the Qing Dynasty to honor Confucius. After that, the Kangxi Emperor also sent his crown prince to pay sacrifices on his behalf many times, and finally the Kangxi Dynasty did not perish against the Kong clan. His descendants followed suit and pushed Zunkong to the top. The Yongzheng Emperor posthumously awarded Confucius the title of Five Generations of Kings, and the Qianlong Emperor changed the main hall of the Confucius Temple, the Dacheng Hall, into yellow glazed tiles, which made him the same as the emperor! The treatment of the Qing rulers to the Kong clan cannot be said to be high, nor can it be said to be unforgiving.

The sacrifice of the Confucius Temple, the Eucharist Kong clan, to show respect for Han culture, aims to win the support of the Han people, especially the upper intellectuals. This move caused many intellectuals who were still in a wait-and-see state to let down their guard and go to the Kangxi court, and for some of the widows who resolutely refused to enter the army, it at least slightly eased their hostility. This situation was even more pronounced when the Kangxi Emperor sacrificed the Ming Tombs.

On the first southern tour of Jiangning, the Kangxi Emperor immediately sent officials to pay homage to ming xiaoling, and then personally led the ministers to pay homage to them, performing three kneeling and nine prostrations. The pro-production "On Passing the Jinling", which said that "Fuming Taizu started huaisi with cloth clothes, ran a great cause, responded to the people of Tianshun, and had a district of Xia" [5], and greatly respected Zhu Yuanzhang, the ancestor of the Ming Dynasty, and touched the people of Jiangnan, "tens of thousands of fathers and elders from the viewers wept", and was praised as "a grand event that has never been seen in ancient times" [6]. In the future, he toured the south and still repeatedly sacrificed ming xiaoling. In the thirty-eighth year of the Kangxi Dynasty (1699), during the third southern tour, the four characters of the Ming Xiaoling Book "Zhilong Tang Song" were specially used, and a monument was erected to show the great merits of Taizu. And ordered the magistrate to protect the Ming Tomb, and the sacrifice was continuous at four o'clock, which can be said to be a tribute to ming taizu.

In addition to the Ming Tombs, the Kangxi Emperor also strictly protected the Thirteen Tombs of Changping Tianshou Mountain in the north. In September of the fourteenth year of the Kangxi Dynasty (1675), the Kangxi Emperor went to Tangquan, passed through Changping, and saw that although the temples of the tombs existed, the households were damaged, and the nearby trees were destroyed, so he was deeply compassionate, so he sent an edict to the Household Department to "strictly guard the tombs and make them carefully protected." The magistrate was still ordered to inspect from time to time, not to play idlely in the past, in the sense of the vice-chancellor of the previous generation" [7].

The sacrifice of the Ming Tombs to show reverence for the former dynasty was aimed at eliminating the hostility of the Ming remnants. Like the aforementioned Confucius Temple, the sacrifice of the Ming Tombs has also achieved great results, as can be seen from the sentence "Father and Elder from the tens of thousands of viewers weeping". Many anti-Qing uprisings in the early Qing Dynasty were mostly called for "restoring the Ming Dynasty", and the Kangxi Emperor personally sacrificed the Ming Tombs and admired the Ming Taizu, indicating that the Qing Dynasty succeeded the Ming and was another orthodox dynasty after the Ming.

III. Respecting Science and Reusing the "Famous Ministers" of Han Science

The Kangxi Emperor honored Kong and Revered Confucianism. Confucianism developed into two branches after the Song Dynasty: one was initiated by Zhang Zaihe and Cheng Yi and Cheng Hao in the Northern Song Dynasty, and the Southern Song Dynasty Zhu Xi collected dacheng theory, and the other was the psychology pioneered by Lu Jiuyuan of the Southern Song Dynasty and developed by King Shouren of the Ming Dynasty. Of the two, in general, science is dominant. As a link to maintain intellectuals, as a dependency of the imperial examination system, its importance is self-evident.

After the establishment of the Qing Dynasty, it was busy with the unification war, and the general "reverence for Confucianism and heavy morality" did not control the people's thinking enough. Therefore, at that time, the ideological circles inherited the trend of the end of the Ming Dynasty and were extremely active. Many scholars "flooded the Hundred Families" and "sank into the Ershi" [8], while Cheng Zhu Lixue was declining day by day, and it was difficult to have a market, which was extremely unfavorable to the rule of the Qing Dynasty. The Kangxi Emperor realized that cheng zhu lixue's official philosophical status must be re-established in order to strengthen thought control. To this end, the following measures have been taken:

First of all, Cheng Zhu Lixue was designated as the "orthodox transmission" and official philosophy of Confucianism, and Lu Wangxinxue was rejected. The Kangxi Emperor said that "the rule of the two emperors and three kings is based on the Tao, and the way of the two emperors and three kings is in the heart." Those who discern the principles of the mind and fly the Six Classics and exert the Sacred Tao, Mo Xiangyu has Song Zhuru" [9], and the "Song Zhuru" here refers to the Cheng Zhu school scholars, not Lu Jiuyuan and others. In order to argue the status of Cheng Zhu Lixue as the "true transmission", the Kangxi Emperor went out of his way to discuss the so-called "source of Confucianism", pointing out that Dong Zhongshu, Han Yu and others all expounded Confucianism, "the principle of heaven and man", but they were "not in the origin of Confucius and Meng" [10], and Cheng Zhu and others in the Song Dynasty "explored micro-speech, Shao Ming fell into the xu, and the way of sexual theory was first written in the world", and thus praised Cheng Zhu Lixue as "can inherit the biography of Confucius" [11]. He believes that Cheng Zhu Lixue is the "orthodox transmission" of Confucianism, which is also the academic science of governance, that is, the official philosophy. The Kangxi Emperor attached great importance to Cheng Zhu, but he rarely directly criticized Lu Wang and others in his daily life, and it is difficult to see him in historical records. In fact, while advocating Cheng Zhu, the Kangxi Emperor also declared that Lu Wang and others could not be compared with Cheng Zhu, which was a kind of wordless exclusion, which was obvious.

Secondly, the imperial examination is mainly based on Cheng Zhu Lixue. Since its inception, the imperial examination system has been an official philosophy pursued by the rulers and a tool for strengthening thought control. The Kangxi Emperor was well versed in this way, and during his reign, the imperial examination was deeply marked by Cheng Zhu Lixue from content to form. In the Ming Dynasty, the topics were generally taken from the Four Books and the Five Classics, and in the early Qing Dynasty, in order to emphasize filial piety, it was stipulated that the topics were selected from the "Filial Piety Classic". At this time, in order to further demonstrate his policy of honoring Cheng Zhu in the examination, the Kangxi Emperor ordered that in addition to the "Filial Piety Classic", the topics should be "combined" with theoretical works such as the "Encyclopedia of Sexual Theory", "Taiji Tushu", "Tongshu", "Ximing", and "Zhengmeng". In the fifty-seventh year (1718), he even categorically abolished the example of the "Filial Piety Classic" and ordered the "special" "Encyclopedia of Sexual Theory", which shows the admiration for the science of science.

Again, the editor engraved the book of Cheng Zhu. The Kangxi Emperor used the power of the state not only to engrave the theoretical works that had already been written, but also to make Confucian ministers collect materials, re-edit many of Cheng Zhu's books, and publish them throughout the country. The larger and more important ones are the following: "The Complete Book of Sexual Theory", 70 volumes, revised in the Ming Yongle period, is a special book containing the theoretical works of Cheng Zhu and others and related sexual theory quotations, is the standard reading of the Ming Dynasty imperial examination, but by the beginning of the Qing Dynasty, it has been "broken", the Kangxi Emperor ordered the courtiers to re-add supplements, and personally wrote the preface, published throughout the country. The Complete Book of Zhu Zi, 66 volumes, written in the fifty-third year of the Kangxi Dynasty (1714), is an official book dedicated to Zhu Xi's theory of Science. When the book was compiled, from "starting from the beginning of the law" to "summarizing and publishing", the Kangxi Emperor personally participated in it and invested great enthusiasm and energy. The Zhou Yi Compromise, 22 volumes, written in the fifty-fourth year of the Kangxi Dynasty (1715), is an official book that collects scholars from the Cheng Zhu school to explain the I Ching. After the book was completed, the Kangxi Emperor personally wrote the preface and promulgated it throughout the country. The Essence of Sexual Theory, 12 volumes, written in the fifty-sixth year of the Kangxi Dynasty (1717), is an excerpt from the Complete Book of Sexual Theory. The Kangxi Emperor thought that the Complete Book of Sexual Theory was too voluminous, so he ordered it to be compiled.

In addition to these three main measures, the Kangxi Emperor further honored Cheng Zhu and others. For example, zhu xi's position in the Confucian lineage was promoted, and Zhu Xi was ordered to be promoted from the list of "sages" of the Confucius Temple to the list of the "Ten Philosophers" of the Dacheng Temple, which made Zhu Xi the fifteenth important person after the "Four Pairs and Ten Philosophers" among the Confucian scholars of Confucius. For Ercheng, as early as the ninth year of the Kangxi Dynasty (1670), he ordered his concubines Cheng Zongchang and Cheng Yanqi to restore the five classics doctorate that had been interrupted by the yin raid at the end of the Ming Dynasty.

In addition to the above-mentioned respect for Cheng Zhu Lixue in the field of ideology, education and culture, the Kangxi Dynasty also appointed a large number of "famous ministers" of Han science, such as Xiong Cilu, Li Guangdi, Tang Bin, and Zhang Boxing.

Xiong Zhilu (1635-1709) was an early and heavily used scholar of science. From the tenth year of the Kangxi Dynasty (1671) to the fourteenth year (1675), he continued to speak as a living official in japan, and earlier instilled the ideas of Cheng Zhu Lixue to the Kangxi Emperor. The Kangxi Emperor changed from revering Confucianism to advocating Cheng Zhu, and he played an important role and was therefore highly valued. In the fourteenth year of the Kangxi Dynasty (1675), he was a scholar of the Cabinet of Ministers, a scholar of Wuyingdian University, and a shangshu of the Punishment Department. Later, he was changed to a scholar of Dongge University and concurrently served as a Shangshu of the Punishment Department, and the Kangxi Emperor ordered him to "pre-study the hadiths", "Records", "Strategies", "History of Ming" and other books, and serve as a president officer" [12], presiding over the meeting examination five times.

Li Guangdi (1642-1718) was the most important scholar of science. In the ninth year of the Kangxi Dynasty (1670), he entered the priesthood and was highly valued for his proficiency in science. He has held the positions of a scholar of the Hanlin Academy, a japanese lecturer, a soldier,a directly subordinate inspector, a bureaucrat Shangshu, and a scholar of Wenyuange University. Editing the Zhu Zi Quanshu, Zhou Yi Compromise, and Sexual Theory Essence, the Kangxi Emperor ordered him to "school theory" [13].

Tang Bin (1621-1687), a scholar in the ninth year of Shunzhi (1652), returned shortly after his appointment as an official, and gave a lecture at Sun Qifeng in Rongcheng. In the seventeenth year of the Kangxi Dynasty (1678), Tang Bin was recommended to the Erudite Hongru, Tang Bin was recommended, tried first class, conferred the Hanlin Academy's attendant lecture, the cabinet of officials, the inspector of Jiangning, etc., to the Ministry of Works Shangshu.

Zhang Boxing (1651-1725), a scholar of the Kangxi Dynasty in the twenty-fourth year (1685), returned to his hometown to study Zhu Lixue without serving as an official. Ten years later, he went to the official position, and successively served as an envoy in Jining Province, Shandong, an envoy in Jiangsu, a inspector in Fujian, an inspector in Jiangsu, a waiter in the household department, and a shangshu in the Rebbe.

In addition to the above, there were also Wei Xiangshu, Wei Yijie, Lu Longqi, Zhang Ying, Xu Qianxue, Gao Shiqi, etc., who were also famous ministers of science and were relied on by the Kangxi Emperor as important subjects. After the San Francisco Rebellion, the Han warlords were defeated in their rebellion against the Qing Dynasty, but the Han vassals entered the core of the ruling clique at this time.

In the Qing Dynasty, tang bin, Lu Longqi, and Zhang Boxing were only three people from the Temple of Confucius, and they all came out of the Kangxi Dynasty.

The Kangxi Emperor advocated Cheng Zhu Lixue, which produced very good results. The biggest effect was to win the support of the vast number of Han scholars, complete the choice of social cohesion, and play an extremely important role in the formation of the unification situation in the early Qing Dynasty and the consolidation of the qing dynasty's rule. At the beginning of the Qing Dynasty, the vast number of people and Han scholars and doctors basically stood against the Qing government, and the Kangxi Emperor realized the seriousness of the situation. In particular, after the outbreak of the "San Francisco Rebellion", the world responded with a great shock to the Kangxi Emperor, so it vigorously advocated Cheng Zhu Lixue, which greatly reduced the cultural barrier between the Manchu and Han ethnic groups, conformed to the belief psychology of the vast number of Han scholars, and played a great role in alleviating their antagonism and resistance. At the same time, it also rapidly expanded and consolidated the foundation of rule, and the vast number of Han scholars and masters quickly gathered in the imperial court either through the imperial examination or through other channels. The Kangxi Emperor united the vast number of members of Han society through Cheng Zhu Lixue, created a good environment for the recovery and development of the economy and culture of the feudal country, and effectively promoted the arrival of the Kangxi dynasty.

Fourth, some other measures

In addition to the above main measures, the Kangxi Emperor also adopted some other means to achieve the success of the Han Dynasty, such as inscriptions, inscriptions, and inscriptions. In the twenty-eighth year of the Kangxi Dynasty (1689), the second southern tour to Huiji, personally sacrificed the Great Yu Tomb, performed three kneeling and nine prostrations, made praise stones, and wrote the book "Di Ping Tiancheng" [14] four characters. In the thirty-eighth year of the Kangxi Dynasty (1699), he made three southern tours, and wrote "The Philosophy of the Sacred Gate" [15] at the ancestral shrine of the Xianxian Zilu Temple. In the forty-fourth year of the Kangxi Dynasty (1705), five southern tours to Suzhou, the book "Zhi De Nameless" hangs the Wu Taibo Ancestral Hall, and "Shu Jizha, Dong Zhongshu, Jiao Xian, Zong Ze, Zhou Dunyi, Fan Zhongyan, Ouyang Xiu, Hu Anguo, Mi Fu, Lu Xiufu and other plaques hang their ancestral halls" [16]. At the request of Gongsheng Sun Rui, the book "Sacred Relic Emblem" [17] was placed in the Songjiang Kong clan, because the Songjiang Kong clan was a descendant of the Qufu Kong clan and fled here during the Han Dynasty.

For the Officials of the Han Dynasty, it is also a matter of extreme envelopment. Wang Wan, a native of Suzhou, was ranked first in the erudite Hongru Examination, and was taught the editor of the Hanlin Academy and compiled the "History of Ming". Due to disagreements with others during the revision of history, the museum was returned within 60 days. Although the time was short, the Kangxi Emperor did not forget. The first southern tour of Wuxi, specially gave the royal book a scroll, and commended: "Wu Zhongjin gentleman Wang Wan, originally hanlin, is thick and thick, and has excellent learning. And the countryside is quiet, and there is no anticipation of foreign affairs" [18]. Zhu Yizun and Shao Yuanping, who had returned to their hometowns, were also given royal letters. During the fifth and sixth southern tours of the Kangxi Emperor, Zhang Ying (the father of Zhang Tingyu, a yongzheng minister), personally went from Tongcheng in Anhui to Huai'an, Qinghe and other places to meet the driver, and then accompanied him to Jiangning. The Kangxi Emperor gave the imperial books "Qianyi Hall" and "Shi En Tang" [19] and lian, and rewarded many other items, which were extremely intimate.

Appropriate care was also given to some scholars who were degraded because of their examinations. For example, Sun Yang, a disciple of Sun Cheng'en (Shunzhi Fifteenth Year Champion) in Changshu, was dismissed from the Title of Scholar for the ShuntiankeChang Case in the Fourteenth Year of Shunzhi (1657), and although he was later released, he was stripped of his meritorious title. The Kangxi Emperor went to Suzhou on three southern tours to inquire about it. Sun Yang was grateful to Shu Zero and went to the Kangxi Emperor to pay homage to the poetry. Wu Ting, a Suzhou native, was selected in the township test, but "to impersonate the revolution". Upon learning of the news of Sun Yang's favor, when the Kangxi Emperor returned from Hangzhou via Suzhou, he also tried to offer poetry to the emperor, and the Kangxi Emperor was pleased, and then repeatedly summoned him, and ordered him to return to the people [20]. Later, he participated in the examination, entered the middle class, and entered the Hanlin Academy to serve.

There are many similar measures, the Kangxi Emperor effectively co-opted the Han scholars in a variety of ways, had an important impact on the cultural psychology of the Han people in Jiangnan, and assisted to achieve his goals. In addition, during the Kangxi Dynasty, in view of the fact that the grades of Manchu officials and Han officials were different in the past, they were rectified, and the ranks of officials such as university scholars, Shangshu, and Shilang were uniform. Since then, although the Manchus and Han officials have remained predominantly Manchus in terms of authority, they have at least superficially become equal, which is not without benefit to the "harmony" between manchus and Han Chinese.

As we all know, the compilation of the "History of Ming" went through the four dynasties of Shunzhi, Kangxi, Yongzheng and Qianlong, but the main project was completed in the Kangxi Dynasty, and finally written in the Qianlong Dynasty. The Kangxi Emperor appointed Gu Yanwu's nephew Xu Qianxue of Kunshan, Jiangsu, as the president of the bureau, wrote with Huang Zongxi's student Vance, and later used Wang Hongxu as the president. Repairing the "History of Ming" to show reverence for the former dynasty and express the intention of inheritance, at the same time, appointing Xu, Wan, Wang and others and the aforementioned "Erudite Hongru" section to jointly revise the history of Ming is also an effective means of enveloping, and it is also a "double eagle with one stone"!

In short, under the slogan of "manchu and Han integration", the Kangxi Emperor tried every means to attract Han scholars, directly, indirectly, or partially to achieve his goal.

exegesis:

[1] Donghualu, vol. 6, 93, September of the fifth year of Shunzhi

[2] Draft History of the Qing Dynasty, vol. 6, Shengzu Benji I, p. 196

[3] Draft History of the Qing Dynasty, vol. 484, The Biography of Peng Sun, pp. 13338-13339

[4] Draft History of the Qing Dynasty, vol. 7, Shengzu Benji II, p. 216

[5] Notes on The Kangxi Living Quarters, p. 1247

[6] The New Language of the Xi Dynasty, vol. 8

[7] Records of the Ancestors of the Qing Dynasty, vol. 111

[8] Records of the Ancestors of the Qing Dynasty, vol. 22

[9] "The First Collection of the Imperial Texts of the Qing Dynasty", Volume 19, "The Complete Order of Sexual Theory",

Reprinted from He Xiaorong: On Kangxi Advocates Cheng and Zhu Lixue (Collected Historiography, 1996), p. 88

[10] "The Fourth Collection of the Imperial Texts of the Qing Dynasty", volume 21,"Preface to the Complete Book of Zhu Zi",

[11] "The First Collection of the Imperial Texts of the Qing Dynasty", Volume 28, "Reading the Complete Book of Sexual Theory",

[12] Draft History of the Qing Dynasty, vol. 262, Biography of Xiong Zhi, p. 9894

[13] Draft History of the Qing Dynasty, vol. 262 Biography of Li Guangdi, 9898 pp

[14] Draft History of the Qing Dynasty, vol. 7, Shengzu Benji II, p. 227

[15] Draft History of the Qing Dynasty, vol. 7, Shengzu Benji II, p. 252

[16] Draft History of the Qing Dynasty, vol. 8, Shengzu Benji III, p. 267

[17] Donghualu, vol. 20, p. 321, Kangxi 44 March

[18] Records of the Ancestors of the Qing Dynasty, vol. 117

[19] Donghualu, vol. 20, p. 331, Kangxi 46 March

[20] [Qing] Wang Yingkui: Liu Nan Essays, vol. 4, Zhonghua Bookstore, 1983 edition, 73 pages,

Reprinted from Kangxi Commentary, p. 185