First, the classification of scholars
According to rough statistics, there are more than 100 titles and special nouns centered on "scholar" in the Warring States literature. This not only shows the complexity of the gentry class, but also shows that their activities are all over the society. In order to distinguish different taxis, people at that time began to classify taxis. Mozi Zashou divided scholars into "advisers", "warriors", "skillful scholars" and "envoys". The Book Emperor of Shang Jun divides scholars into talkers, Chu Shi, warriors, craftsmen and businessmen. Zhuangzi Xu Wugui divided scholars into intellectuals, debaters, judges, scholars from China, powerful people, brave people, military reform people, withered people, legal people and brave people. According to the characteristics and social status of scholars, it can be roughly divided into three parts:
(1) samurai. Among them, there are different categories. The first category is the armed forces of the country. Due to different skills, positions, arms and countries, there are various titles: Selector, Trainee, Sharp, Elite, Good Man, Knight Rider, Archer, Talented Geisha, Samurai, and Swordsman. The second kind is chivalrous. In ancient books, they were called "Xia", "Jie Xia" and "Ranger". These people are brave and die for their bosom friends. The third category is "Lux", which refers to strong and brave people.
2 scribes. "Biography of Han Poetry" Volume 7 says: "A gentleman avoids three ends: the pen end of a scholar, the front end of a warrior and the tongue end of a debater." Here, the author is called a scribe. In fact, intellectuals, including debaters, can all be called scribes. As early as the early Warring States period, Mozi had distinguished the characteristics and different types of scribes. He said that people with virtue are "virtuous, eloquent and knowledgeable in Taoism" [1]. Morality, speech and Taoism should be said to be the classification of scholars. There were more than thirty or forty titles about scholars in Historical Records of the Warring States Period. These dozens of appellations can be roughly divided into the following categories. The first category can be called moral type. This kind of taxi aims at moral cultivation. So at that time, many people defined or summarized the characteristics and essence of scholars in the sense of moral quality. For example, Confucius said, "Scholars aim at Tao." [2] "Lu's Spring and Autumn Annals" recorded the dialogue with the King of Qi: "Yue:' Today there are people who are filial, loyal to the monarch, the letter of making friends, and the consideration of living in the hometown. Are you a scholar with these four walkers? "The King of Qi said,' This is really a so-called scholar.' The names of moral people include: general scholars, male scholars, Shi Zhi, Shi Zhi, monks, good scholars, believers, Shi Lian, Jinshi and Zheng Shi. The second category can be described as intelligence. These people focus on knowledge and apply what they have learned. They have the following titles: scribe, wanderer, warlock, wise man, legal person, eloquent man, lobbyist, tourist official, judge and craftsman. Hermits can be said to be attached to or combined with the above two categories, and such scholars are not officials for various reasons. Not being an official does not mean that everyone does not care about the national economy and people's livelihood, social and political events; On the contrary, some hermits have made many comments on the gains and losses of current politics, and even put forward a systematic theory, which has become a unified statement. Some hermits have a high reputation in society. The monarch sent envoys to extend their employment again and again, but they refused to be ordered. Some hermits are temporary, and seclusion is just a wait-and-see technique. There are also the following titles that are the same as or similar to hermits: lay man, Chu Shi, Valley man, Hehai man, cave man, noble birth man, noble life man, idle man and so on. The third category can be described as skill type. These people can be divided into three parts: technicians, businessmen and alchemists. Skilled talents refer to people with one skill and special skills. "Shang Jun Ji Di Shu" says: "The talent of a skillful craftsman lies in his hand." Han Fei? Son? Xian Xue said: "Today's business officials and capable people also eat without raising." A businessman refers to a person who manages industry and commerce. For example, Guan Zhong and Bao Shu were both in business in their early years. Fan Li is a typical scholar who gets rich by doing business. Zi Gong is both a scholar and a big businessman. Bai Gui was also a famous taxi and businessman during the Warring States Period. In the Warring States period, there was a saying that "a businessman's talent lies in his body", just as the book Shang Jun Counting Land said. An alchemist refers to a writer who divines, wizards, fortune-teller, geomantic omen, and seeks fairy medicine. For example, "Xunzi flies like an elephant": "Liang has Tang Ju, but people's shapes and colors are known, and good or bad luck is known. Demons are auspicious." During the Warring States period, such scholars were quite active, and some of them participated in national politics. "Jing has a kind person, who speaks clearly and smells in the country. When Zhuang Wang saw it, he asked [3] after the reunification of Qin Shihuang, "There are many literary warlocks who want to preach peace. The alchemist wants to practice as an imperial doctor "[4].
(3) junior officials. Some junior officials call them "scholars". Specifically, there are the following situations: one is that the subordinate officials of judicial personnel are called "scholars", and "Mencius Hui Liang Wang Xia" contains: "If judges can't rule scholars, then what?" A "judge" is a senior judicial official, and a "judge" is a junior official with a paper rank. The second kind refers to officials at the grass-roots level. Such scholars have their own places of governance, such as the saying in "No Attack": "Scholars can't govern their own affairs." Guan Zi Ba Guan called likui jy a scholar. The third type generally refers to various officials. Sacrificial ceremony: "Scholars, there are no temples in Shu Ren." Note: "Ordinary people belong to government officials."
Some of them are difficult to classify. Such as Warrior, Kingdom of Stone, Shi Xiu, Shi Jun, Martyr, Shi Hao, Che and Du. Through the above classification, we can see the complexity of scholars and their wide distribution in society, indicating that scholars are the most active class in society.
Second, the position of scholars in society.
Because the composition of scholars is very complicated, their social status can not be the same. Therefore, the social status of scholars can only be investigated from different levels.
(A) the relationship between scholars and grades
In the Spring and Autumn Period, scholars were basically the first level in the hierarchy. By the Warring States period, the hierarchy had undergone major changes. On the basis of the old hierarchy, the Qin Dynasty formulated twenty ranks, which made the hierarchy more complicated and thorough. The situation of the six countries in Shandong is not clear, but in general, it is also developing in the direction of complexity and carefulness. Another feature of the hierarchy in the Warring States period was that people were included in it, and people's titles appeared. In the hierarchical system of the Warring States, scholars are not all hierarchical concepts, but they are all related to hierarchy.
In the imperial decrees, except for the male scholar and the 20th Qin Gong, there is no explicit stipulation that Shandong should regard the scholar as a rank. But in many writings at that time, scholars were often regarded as a specific level.
The order of Shu Ren-scholar-doctor-vassal-Sangong-Tian Zi described in many articles of Mozi can be regarded as both an administrative system and a hierarchical system.
More works discuss the etiquette and customs of marriage, funeral, dress and diet, and regard scholars as a specific rank between doctors and Shu Ren. Mencius burying his mother is different from burying his father. He buried his mother three times and his father five times because "the former is a scholar and the latter is a doctor" [6]. This example shows that there is a clear line between doctors and doctors.
In social life habits, people also regard scholars as a specific class. Xunzi Wang Zhi: "Agriculture, scholars, industry and commerce." "Mencius Li Lou": "If you kill a scholar without guilt, then the doctor can go; If you are innocent and slaughter people, then you can move. "
In addition, in the works of various philosophers, there are also records of reclassification among scholars. "Mozi Festival Funeral" contains: "The funeral of the staff sergeant." The so-called "staff sergeant" and corporal are obviously different. In Xunzi Zheng Lun, scholars are divided into Yuan scholars and ordinary scholars. Before the Spring and Autumn Period, scholars were graded; I'm afraid the records of grades in the Warring States period are only historical relics.
Judging from the historical development of the Warring States period, scholars are in a period of transition from rank to social stratum. Grade is stipulated by the government expressly or customary law. Social stratum is different from hierarchy, which is formed by many factors, the most important of which is the way of social activities. However, in a hierarchical society, the stratum cannot but be influenced and restricted by the hierarchical system. Therefore, in habit, people still regard scholars as a higher rank than the people, which is a phenomenon in the transition period.
(2) scholars and scholars Shu Ren.
"Qi Yu of Guoyu" records that Guan Zhong governs Qi and implements the separation of scholars, agriculture, industry and commerce. There are four kinds of people in Gu Liangzhuan: "There were four kinds of people in ancient times: scholars, businessmen, farmers and workers." But in short, scholars and people are different and belong to different grades. There are many examples of the division between scholars and civilians in the annals of the Warring States. For example, "Xunzi Chen Dao" said: "People should be close to it, and scholars should believe it." Guan Fu Shuo: "Those who are good at governing the country ... are brave and humble, and Shu Ren loves agriculture and hates food, so he makes good use of his wealth." Here, scholars and Shu Ren are divided into two factions. The former refers to brave soldiers; The latter takes cultivation as their profession. However, in the Warring States period, "scholar" and "scholar Shu Ren" became two popular concepts. In some old notes, scholar and scholar Shu Ren are often divided into scholar and people, scholar and Shu Ren. This division is not unreasonable, but from a large number of records, scholars and scholars Shu Ren has become a fixed phrase. There are some people in society who are both scholars and people. "Mencius Li Lou" said: "The son of heaven is ruthless and does not protect the four seas; The princes are heartless and do not protect the country; Doctor Qing is ruthless and does not protect the ancestral temple; The stone is ruthless and does not protect the four bodies. " "Guan Zi Da Kuang" contains: "You have a doctor who doesn't remonstrate, but Shu Ren is kind. If the doctor doesn't go in, he can be punished." As can be seen from these records, Shu Ren has been regarded as the same level.
The main occupations of literati are farming and fighting. "Lu's Filial Piety in the Spring and Autumn Period" contains: "If a scholar is filial, he will plow and fight." Han Feizi First Meeting Qin recorded the battle of Zhao Changping, and Qin "learned that his men were under Changping". "Mozi Ci" says: "Soldiers are not tired, and scholars are not tired, which is enough to be dissatisfied." In this paper, the literati and the people are actually a finger, both engaged in farming wars. Scholars are the majority of the residents in this country, so Xunzi Shi Zhi concluded: "People in this country live in it ... if the country loses its government, scholars will go."
The popularity of scholars and scholars' concept of Shu Ren reflects the blending of scholars and people. In the social changes, a considerable number of literati have fallen into the same situation as the people, that is, the so-called "people in clothes" and "people who work in ordinary jobs".
(3) the relationship between a gentleman and knowledge and morality.
Scholar-officials are the highest officials of scholars and taxis who entered the official career; Scholars are lower-class scholars, who are as confused or almost the same as the people. There is an intermediate level between the upper class and the lower class. These scholars are not as good as officials and not for the people. They take learning and advocating morality as their responsibility. Confucianism has discussed this issue the most. Lutz asked Confucius, "How can I become a scholar?" Confucius said, "I am serious, and I enjoy myself. I am a scholar. " Friends are eager, brothers are happy. [8] Confucius added: "Scholars have a long way to go to strive for self-improvement." [9] "It is not enough to think that a scholar is a scholar." [10] Zhang Zishuo: "When a scholar sees danger and death, he can understand what it means. Sacrificing respect and mourning is enough. "[1 1] The basic provisions of these discourses on scholars can be summarized as follows: first, scholars take learning and moral cultivation as their own responsibility; Second, have lofty aspirations and ambitions; Third, to be an official is the future, and being an official means being loyal to your duties. Mencius' requirements for scholars are roughly the same as those of Confucius. The prince asked Mencius, "What can I do for you?" Mencius said, "Shangzhi." Then he said, "I am poor and disloyal, and I can't get away from it. Poverty never loses its righteousness. If you can't get out of the way, the people will not be disappointed. " [12] also said: "Only those who have perseverance but not constant production are talented." [13] Xunzi's requirements for scholars lay in observing propriety and righteousness. "Self-cultivation" said: "If you follow the good law, you will be a scholar." The law here refers to etiquette. Xunzi believes that the bounden duty of a scholar is integrity. "He is an honest man, giving up your wealth for meanness, giving up wealth for poverty, giving up his loss for work, and being black without losing his position. This is based on the endless discipline and articles in the world!" [14] Other philosophers have also closely linked scholars with morality.
Gentleman is an important concept to express a scholar's morality. Judging from the existing literature, Mozi was the first to use this concept. In Mozi, a gentleman has two meanings. First, it refers to middle and lower-level officials. For example, in Mozizhong, it said, "Today's princes and gentlemen, please try to enrich their country, educate their people and decide their country ..." Second, it refers to intellectuals. "Mozi Tianshang" contains: "The book of corporal and gentleman today is invincible and countless. It is said that the princes are above and the scholars are below, which is far from benevolence and righteousness. " In Xunzi's hands, a gentleman has completely become a title to express morality and knowledge. There is a dialogue between Confucius and his disciples in Xunzi Zidao. Lutz said: "The knower makes people know each other, and the benevolent makes people love themselves." Confucius said, "You are a scholar." Zi Gong said, "He who knows knows knows others, and the benevolent loves others." Confucius said, "A gentleman is also a gentleman." Yan Hui said: "The knower knows himself, and the benevolent loves others." Confucius said, "A gentleman is also a gentleman." A gentleman is morally superior to a gentleman, but not as good as a "gentleman of the Ming Dynasty". The Theory of Evil Nature says: "There are saints, gentlemen, villains and servants." "Cultivation" said: "A gentleman is not lazy for poverty." "History of Honor and Disgrace" said: "The righteousness lies in the courage of a gentleman who does not rely on power and interests, does not change his view of the whole country, attaches importance to death, upholds justice and is inflexible."
Generally speaking, scholars are distributed in every corner of society, from top to bottom, and they can be scholars or cloth clothes. The social status and occupation of scholars vary greatly, and there is unity in the differences, that is, knowledge, morality and courage. These things are intangible, but they are ubiquitous and indispensable in social activities. It is with these intangible things that scholars can wander around every corner of society.
Third, the source of scholars.
Before the Spring and Autumn Period, scholars, as a class, had relative stability. "Jpua is a scholar among scholars" [15]. By the Warring States period, although scholars still had the meaning of hierarchy, they gradually became a social class. This stratum becomes the intermediate zone of communication and transformation between the upper class (rulers, officials and exploiters) and the lower class (ruled, people and exploited).
Undoubtedly, the evil of nobility is still an important source of literati. Zhang Yi was born in "Wei Jia Yu Zi" [16]. My son is a supporter. It is also "Yu Zi of the beam" [17]. Shang Yang was originally the son of Wei Zheng. [18] "Han Fei is from Son of Korea" [19]. Such examples abound. In short, the evil deeds and descendants of most nobles and officials belong to this class. Although it is impossible to make specific statistics at present, the number of such figures will not be small. For example, Tian Ying in Guo Jun, Qi Jing has more than forty sons, and it is conceivable how many sins there are. The first stop for these villains is a taxi.
Another source of scholars is from below. This situation appeared as early as the Spring and Autumn Period, and it was more common in the Warring States Period. "On Mozi Shang Xian" said: "Although people work in agriculture, they can do it." The so-called "promotion" first refers to the selection of scholars. Some people who study, the first step is to become a scholar through learning. Ningyue is a typical example of taking learning as a scholar and taking scholars as public servants. "Xunzi Wang Zhi" said: "Although Shu Ren's descendants also accumulated literature and acted in righteousness, they belonged to the Qing Dynasty literati." "Guan Zi Xiao Kuang" contains: "Those who are not in a hurry must follow it." Park Ye refers to farmers. In addition, there are other kinds of lower classes who enter the ranks of scholars through learning. "Xunzi Outline" contains: "Zi Gan (Zi Gong) and Lu Ji, so I also; Have culture, serve the etiquette, and serve the people below. " "Lu's Respect for Teachers in the Spring and Autumn Period" contains: "The person is the humble family of Lu; Yan Zhuoju, the thief of Liang's father, studied under Confucius. Duan Ganmu, a scholar at the University of Jin, studied under Xia Zi. " "Historical Records and Biography of Lao Fei" contains: "Shen Buhai is from Gyeonggi, so Zheng is a humble minister. Academically, Han Zhaohou and Zhao Hou are the ancestors. " Biography of Historical Records and Gan Mao: "Gan Mao went down to Cai Luyan." Zheng's counselor is "the son of Liang Jianmen" [20]. A politically active historical event is "Shangcai Jianmen" [2 1]. From the late Spring and Autumn Period, especially after Confucius, the trend of running schools privately prevailed, and dozens, hundreds or even thousands of students were scholars' reserve troops or scholars. The above are the scribes. Samurai are mainly cultivated from the battlefield.
Scholars are the intersection of the upper and lower classes. The greater the traffic, the greater the taxi queue. During the Warring States period, the upward and downward mobility was relatively large, so the ranks of scholars developed rapidly. In addition, the development of scholars is directly proportional to the development of bureaucracy. Scholars are candidates for bureaucrats, and the expansion of bureaucratic ranks will inevitably lead to the expansion of scholars. The Warring States period was a period when bureaucracy was widely implemented, which was a powerful driving force to promote the development of scholars.
Fourthly, the role and occupation of scholars in politics.
As we all know, the Warring States is an era of constant war. There are many contradictions in the internal affairs, diplomacy and military affairs of all countries. Of course, strength plays a decisive role in dealing with complex contradictions and struggles, but strength must rely on human wisdom. So pay special attention to people's intelligence. "Guanzi Eight Words" said: "The husband always saves the country from suffering, and those who benefit each other are holy; Those who are in danger of the country, those who can live long, are wise and sage. It is the teacher of the late king and sacred; His prize is Ming Sheng. If a husband says a word, he will live long, but if he doesn't listen, he will die. If this is the case, the words of the Great Sage will be heard. " Here, "holiness", "wise man" and "great sage" are the highest terms for wisdom, which belong to the category of cognition and have nothing to do with mysticism. In my opinion, the key to the rise and fall of a country lies in whether the strategy is appropriate. When talking about war, the article also said: "People from all over the world cannot be attacked and taken. They must make plans first, and then use the terrain to weigh their rights. " "If a husband is strong, he must fight for it first." "Guanzi Zhifen" said: "Being strong may not win, but you must know the reason to win." The author points out that strength may not win, but only by knowing the principle of winning can we win. "The Warring States Policy, Qin Ce I" said that when Su Qin used the strategy of uniting Lian Heng, he didn't spend a single soldier, which made Qin afraid to go east. So the author said, "The wise man is in the world, and one person is in the world." What we are talking about here is not the power of individuals, but the wisdom of these people will be transformed into great power. "The Warring States Policy and Qin Ce III" also said: "People from all over the world gather in Zhao and want to attack Qin", which worried the king of Qin. This shows the power of ingenuity. Jing Chun once commented on the roles of Su Qin, Zhang Yi and other figures: "Gongsun Yan.
, yi cheung is not honest? In a rage, the governors are all afraid and the world is destroyed. "[22] What is discussed here is not the power and material strength of the scholars, but the intelligence of these scholars is enough to make the powerful monarch tremble with fear. "Everything is done in Naner" records a sentence by Zhao Jianzi: "A pedestrian is better off riding a thousand times with me. "Candle is Zhao Jianzi's personal adviser. In Zhao Jianzi's view, the trick of passing candles is more powerful than flocking. The article "On Balance and Efficiency" contains: "During the Six Kingdoms period, the sages were deeply mired, all of them were light, and they ended up for Zhao Zhao and were injured by Wei. "This shows that intelligent strategy plays a decisive role in the competition. Intelligence not only plays a commanding role in the development of the situation, but also often makes things change strangely. A proper plan is more powerful than a tribe.
Intelligence contests provide a powerful impetus and place for scholars' activities and development. From the general theory of epistemology, social practice is undoubtedly the basis of intelligence, but the development of intelligence must also meet the following two conditions: first, education; The second is to have a group of people who specialize in intelligent labor. The scholar is such a role. The political and military struggle of society urgently needs intelligence, which is mainly contained in the scholar class. As Mozi Dear Scholars said, "If you don't save the scholars, you will die ... If you don't worry about the country, you will forget the scholars and save the country." Therefore, respecting scholars, competing for scholars and cultivating scholars have become a social trend in the upper class.
Honorable person is mainly able to clearly see and handle the relationship between power and knowledge and intelligence. During the Warring States period, some observant monarchs and dignitaries were not proud of the powerful, and they made friends with scholars actively or consciously, worshipped them as teachers and regarded them as guests. Regardless of their motives and purposes, their actions create an atmosphere of honor. Specifically, there are the following ways to respect scholars:
First, Corporal Li Xian. Wei Wenhou is a model of Corporal Li Xian. "Lu Chunqiu Qi Xian" contains: a poet after a dead wood, and his servant said,' Is Jun Hu a poet?' You said: Isn't this a piece of dry wood? Duan Ganmu built a saint. Am I embarrassed? And I heard that Duan Ganmu never wants to treat others with his own advantages. How dare I be arrogant? Duan gan mu guangde, I am bare; Duan Ganmu is rich in righteousness, and I am rich in wealth. "His servant said,' Then why don't you talk to him? So, you invited me to meet, and Duan Gan refused to accept it. "Wei Wenhou put forward here how to deal with the relationship between power, wealth, morality and knowledge. Not only do you look down on a poor intellectual who relies on power and wealth, but you should help him and pay attention to him when he passes by Duan Ganmu's house. This move caused strong repercussions throughout Wei. There are also some monarchs who, in order to gain wisdom, exempt scholars from the ceremony of monarch and minister and salute the host and guest. Such as the king of Qin to Fan Sui, "respect the ceremony of both sides" [23]. Zou Yan's "Liang Hui Wang Xiaoying held a ceremony for both sides" [24]. The son of Wei bowed to Hou Ying, Mao Gonghe and other well-known ceremonial corporal. Although only a few prestigious scholars were exempted from the courtesy of the monarch and ministers at that time, this line of movable property had a wide social impact.
Second, treat each other as teachers. Some monarchs worship celebrities as teachers and perform the ceremony of disciples. Such as "Wei Wenhou Lion Gorge and Tianzifang" [25]. Qi Xuanwang worships Yan Yan as a teacher [26]. Mencius said: "a great and promising monarch must have a minister who is not summoned;" If you want to have a plan, do it. " [27] In the face of strategy and morality, the relationship between monarch and minister has dropped to a secondary position, and the monarch should seek advice from his servants. Mencius under Zhang Wan recorded a story of Lu Miaogong and Zi Si. Miao Gong was anxious to see Zi Si, saying,' Does the country take thousands of riders as its friends?' Zi Si was unhappy, saying,' What is an ancient cloud, a cloud of friends?' The displeasure of Zi Si does not mean to say,' If there is a son, there is a gentleman; Minister, minister also; How dare you be friends with Jun? With virtue, my son is my business, and Xi can be my friend? "It is also said here that, with the theory of power, the relationship between scholars and monarchs is the relationship between monarch and subjects; As far as virtue is concerned, a monarch should learn from scholars. In Mencius' view, making friends with scholars by Lu Miaogong is a sign of disrespect for scholars. "Lu Chunqiu: Persuading Learning" says: "There are saints, and the world is justified. On the right, heavy on the right, heavy on the left, heavy on the left. It's an ancient holy king, and there's no one who doesn't respect teachers. "The monarch's behavior of respecting scholars as teachers and the theory of taking scholars as teachers reflect the high social status of some scholars.
Third, wait for equality. Meng Qi county is a typical figure. "Historical Records and Biography of Meng Changjun" said: "There are thousands of diners, no distinction between noble and low." On one occasion, "Meng Changjun used to entertain guests at night and build a fire by himself. The guests were so angry that they stopped eating and resigned. Meng Changjun is not as good as he is. Being a guest is awkward. With these, many scholars returned to Meng Changjun. The guests in Meng Changjun have no choice but to meet them. Everyone thinks that Meng Changjun is very close to himself. " . Qi Ce Si contains: Meng Changjun Shi Hao, "Diet, Clothes and * * *".
Due to the wind of respecting teachers and attaching importance to Taoism in society, some scholars are often arrogant and even do not pay attention to the monarch. When discussing this issue, Hong Yan's central argument is that the change of dynasties and the rise and fall of a country depend on the gains and losses of policies and strategies, and these gains and losses mainly come from scholars. It is concluded that a scholar is more valuable than a gentleman. This argument persuaded Qi Xuanwang. In this atmosphere, some celebrities dare to despise the monarch by virtue of their knowledge and morality. Mencius publicly criticized: "It is heartless, Liang Ye." [28] Mencius also publicized: "The ancient sages were good and forgot the situation. Why are ancient sages exclusive? Enjoy the trend of forgetting people. " [29] When Wang Dou saw it, he publicly declared: "Dou tends to regard Wang as a good potential, while Wang tends to regard Dou as a good scholar." In order to get the name of a good scholar, Xuan Wang "welcomed him to the door because of his potential" [30].
In order to attract smart people to their surroundings, monarchs and dignitaries launched activities to win over scholars. There are many ways to compete for a scholar. If you want, you don't have to be an official, a knight, a salary, a reward or a support.
Under normal circumstances, officials, nobles and officials are trinity. Mozi made the problem very clear: "You must be rich, respected and praised, and then the good people of the country will be used by all." He also said: "the title of high reward is to reward, let it do it and break the order." "If the title is not high, the people will respect it; Money is not thick, and people don't believe it; If government decrees continue, people will not be afraid. " Knighthood, storage of wealth and decrees are the "three books" for recruiting wise men [3 1]. Mencius also said: "Respect for sages makes people, and Jie Jun is in power, so everyone in the world is happy and willing to stand on their court." [32] Wang Zhi repeatedly said in Xunzi that the basic means of a "good scholar" is "Fuji". The State of Qi established the Jixia Academy, which recruited people from all over the world and gave them generous treatment. Qi Xuanwang told more than 70 famous people, "They were all given the first place to be doctors", "They are the best way to open a big house, and they are honored. See the world governors guests "[33]. Mencius is also very rich. "There are dozens of cars behind him and hundreds of followers." Qi Xuanwang also promised Mencius the following conditions: "I will give Mencius a room in China and raise my disciples with 10,000 bells" [34]. In order to recruit people from all over the world, Yan Zhaowang said, "Those who are humble and rich go to recruit talents ... from Wei, Zou Yan from Qi, the drama from Zhao, and scholars compete for Yan" [35]. "Guanzi Mountain Heavy" proposes to praise literati, such as abel tamata House, and "the tree looks high" (like a memorial archway erected by later generations).
Cultivating scholars was a means to compete for scholars at that time, and we need to say a few more words here.
The rise of trainers began in the Spring and Autumn Period and reached its peak in the Warring States Period. The people they support are also called doormen, guests, doormen, diners and so on Zhao Jianzhu,, Qi,, and so on are all outstanding representatives who strive to train scholars, with hundreds of them. In addition to governors, high officials and nobles also generally cultivate scholars, and the Fourth Childe is the biggest one, with thousands of scholars each. There are more than 3,000 Lv Buwei scholars in the State of Qin. "Guanzi Benevolence Law" states: "I can attach myself to the people privately, and I can be rich to the people privately." "Han Feizi Eight Traitors" says: "I am a debater of princes, and I can speak of educating the country." "Gather guests with swords and lift the dead to show their power." According to the Book of China and Shang Jun, officials of the State of Qin who enjoy 600 tax cities can "accept customers".