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A Brief Analysis of the Inner Ability of the Ming Empire: Comparing the Internet of Vehicles and Horse Fees to the Qing Dynasty
Author: Jungan (Associate Professor of the Center for the History and Civilization of the Central Academy of Nationalities)
Source: Author Authorized by the Author Confucian Network Published
Insurance amount Original published in “Chinese History Research Trends” No. 5, 2016
Time: Confucius’ second year Insurance The 16th day of the first lunar month of Dingyou
Jesus February 12, 2017
Regarding the historical positioning of the Ming Dynasty or the Ming Empire (1…368-1644), the foreign academic community has experienced significant changes. In the mid-to-late 1970s of the last century, a view emerged in the academic world of american, which led to the view of the Ming and Qing dynasties that had reached nearly six centuries as a whole, and to a concept that had just begun to behave in the academic world – the early Central Empire. This new era positioning bulge reaction reflects the names and themes of the two books published at this time, namely the “Conflict and Control of the Early Central Empire” written by Wei Feide, who published in 1975, and the “City of the Early Central Empire” written by Shi Yiya, who published in 1977, and the “City of the Early Central Empire” written by Shi Ya, who published in 1977. Wakeman etc eds. Conflict and control inlate imperial China, Berkeley: Univ. of California Press, 1975; G. W. Skinner ed. The City in late imperialChina, Californiarnia: Stanford Univ. Press, 1977).
After that, the “Early Central Empire” was widely accepted by the relevant academic circles. In the end, the “Qing History Questions”, which was originally important to only publish the results of the Qing history research and development, was officially renamed “Early Central Empire” in 1985, and also began to include a certain number of research and development results of the Ming Dynasty. In short, the concept of “early Chinese Empire” is proposed to remind and emphasize the historical continuity of the evolution of the Ming and Qing dynasties, and the differences between the genocides of the two dynasties have been weakened. During the relatively long period after 1970s, these two points can be regarded as a mainstream thinking trend in the academic community about the characteristics of Ming history.
For more than 20 years from 1990 to the present, with the continuous release of new research paradigms and academic results, the american-Chinese academic community’s understanding of the Ming Dynasty has gradually changed. A student is focused on reminding the Ming Dynasty to the previous relationship and inheritance of the Song and Yuan dynasties, and has proposed a new perspective on the “Song, Yuan and Ming transformation” based on the same time span. The related thesis concentratedly reflects the collection of essays “The Changes of the Song, Yuan and Ming dynasties in Chinese History” published in 2003, provided by several authors (Baocai.com RecommendedP. J. Smith and R. von Glahn eds. TheSong-Yuan-Ming Transition in Chinese History, Harvard Univ. Asia Center, 2003).
In his special chapters written by Shi Lejin, one of the editors, used his historical materials as the middle, and focused on describing the characteristics of the year-end in the Song, Yuan and Ming dynasties, namely, the deepening of the level of mutual enlightenment in politics and civilization between Han and the grassland, which led to the integration level of the two exceeding the previous era. This recognition actually recognizes that the history of the Ming Dynasty was mainly affected by Neya politics and civilization.
Another american scholar who mainly focused on Qing history and full clan history adopted a complete and opposite observation of the position. They transformed to emphasize the differences and hierarchy between the Ming and Qing dynasties. The Qing dynasty or the Qing Empire, which was established by the mainland, was positioned as the inner-Asian nature was very prominent, and sometimes even undermined the “Chinese” general polite political power. The Ming dynasty was transformed into a relatively pure Han nationality, and was often used to rebel the existence of the Qing Empire, which was known as the “Inner-Asian nature”.
In this binary opposition research form, the history of the Ming Empire and Inner AsiaThe relationship has been evaluated by relatively high-quality consumers. Similar angle differences also reflect in the current domestic academic community. Recently, some scholars have suggested that if they try to discover the historical reasons for “inner-Asianity” in Chinese history, they should not only pay attention to the academic research on the Northern Dynasties and the Northern Dynasties, Xia, Jin, Yuan, and other Northern tribes. They should also recognize that intern-Asianity has always existed during the reign of dynasties such as Han, Tang, Song, and Ming dynasties, and sometimes it is quite important.
From this cognitive condition, the previously less well-known indigenous nature was discovered from the Ming Dynasty or the Ming Empire, which was not lost as a research topic rich in academic potential. In contrast, a different view is closer to the aforementioned american academic community that emphasized the differences between the Ming and Qing dynasties. He thought that the academic community was confused in many periods of the history of the Ming Dynasty and was destined to be ineffective.
In fact, the investigation and analysis of first-hand historical materials of Hanwen-non-Hanwen, and the sorting and integration of relevant research results are enough to give us a new understanding of the “inner-like” problem of the Ming Empire. So, what are the specific aspects of the so-called Neayan nature now? From here, Naamerican emphasized the common understanding of the different scholars of the Ming and Qing dynasties. They combined the “Nean nature” of the Qing Empire to:
Baoqiang.com1. The Qing monarch had the political fundamental characteristics of “common rule”, that is, he was not only the Chinese emperor who worshipped Confucianism and the Khan who was respected by the Han people in the Mainland, but also was regarded as the incarnation of Manjushri Bodhisattva and the reincarnation king who promoted the parallel path of politics and religion, and he was even an Islamic scholar who could gain Muslim level protection. In other words, the diversity of the components of the Qing emperors reveals that his monarchy has an ultimate universality.
2. The “combination” phenomenon of multilingual literature that contrasts with Han and non-Han languages begins to appear, which clearly shows a “common time” monarchy.
3. By implementing a flexible and flexible religious policy, the Qing monarch effectively established a political alliance with the upper leaders of non-Han religions such as evading religion, which prompted religion to become a powerful thing to stabilize the Qing Dynasty’s rule in the Neiya region.
In fact, these “inner nature” representations all responded clearly to the Ming Empire. The following trial will be briefly analyzed.
1 The diversity of abstractions of the monarch of the Ming Empire
First of all, we compare the first feature of the aforementioned “Neya nature” of the Qing Empire to see whether the Ming Dynasty monarch abstraction can also have similar diversity. As early as 1978, Fan Fuhe, in his high-level article “D. M. Farquhar, “Emperor As Bodhisattva in the Governance of the Ch’ingEmpire”, Harvard Journal of Asian Studies Vol.38/ 1978, pp12-16), The historical notation reminds a major historical fact that when the fifth-generation Kamapa Living Buddha came to Nanjing in 1403 to be willing to bless the late double gods of Ming Chengzu, Ming Taizu and Empress Ma were respectively regarded as the incarnation of Manjushri Bodhisattva and Tara.
Fan pointed out that this kind of knowledge of the emperor, the Bodhisattva, actually comes from similar concepts of the Yuan Dynasty. As early as the political interaction between the Yuan Dynasty and the upper level of the sect, the former was given the noble abstraction of the incarnation of Manjushri Bodhisattva by the latter. For the non-Han people who believed in hiding religion at the time, the Ming Dynasty’s Manjushri Bodhisattva abstraction not only existed in the early Ming Dynasty, but also continued to the middle and late stages of the dynasty’s rule.
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