Text丨Yong'andang
Editor丨Yong'an Dang
Preface
Liu Xiu, the ancestor of the Han dynasty, was in charge of the imperial power, and in the last years of the new mang, the leader of the peasant uprising, Diao Zidu, was killed by his subordinates, while the rest of the party and the mutins gathered in Danxiang, and were known as the Tanxiang thieves by the world.
After losing their leader, this group became more unruly and swarmed, and began to raid Wei and Qinghe counties.
Is it harder to be an official than a thief?
In this turbulent time, overly harsh handling could trigger even greater turmoil.
It is also reminiscent of the practice of some wise men in history, who, after careful consideration, often chose magnanimity in order to quell the winds of turmoil. Choshi's decision not only shows his strategy, but also is a wise move to treat the people in turbulent times.
Li Xiong's mother and son left the officialdom outside the city and embarked on a new journey. All this shows Choshi's shrewdness in government affairs and insight into people's hearts.
His enlightened approach has also become a beautiful scenery in history, leaving a profound inspiration for future generations: in times of crisis, rational and tolerant decision-making may be more stable than forceful measures.
In the ancient Wei County, the encounter between Li Xiong and Li Lu unfolded a moving story. This small county town is full of ordinary and unique life trajectories.
Li Xiong went through all kinds of difficulties and found Li Lu. At this moment, he was moved to tears and bowed to Li Lu to thank him. Li Lu was full of guilt, and wanted to atone for his life for his mistakes. He decided to commit suicide to express his repentance to Choshi.
When the news reached Choshi's ears, Choshi was deeply shocked. He knew about the emotional entanglements involved, so he resolutely decided to treat him with courtesy, bury Li Xiong properly, and resume his original position. This move made the people of Wei County admire Choshi's prestige and integrity even more.
Even such integrity and observance are puzzling at one point. He even compared "being an official with being a thief", and dared to say that "being an official in the city is not as happy as being a thief".
This makes the author deeply puzzled, why did Choshi, as a Taishou and a high and powerful position, be so dismissive of his official position, and even compare it with being a thief?
Could it be that Choshi is talking nonsense and saying some groundless nonsense? As a Tai Shou, he bears a huge responsibility, so how can he act rashly? After careful consideration, this writer feels that there must be a profound meaning behind Choshi's remarks.
Official positions represent power and prestige, and the wielding of power is accompanied by tedious management of affairs. The word thief means sinister, lawless, disorderly.
Choshi may have come to the conclusion after careful consideration: in this position, there is also pressure from all sides, and the thief, although misbehaved, may have some unrestrained pleasure.
This contrast may have given Choshi a unique perspective on the complexity of officialdom. In his opinion, officialdom, like being a thief, has its indescribable bitterness.
This philosophical point of view makes one wonder how Choshi views his official position and how he deals with the relationship between power and pleasure.
Historically, there have been some people who found officialdom unbearable in pursuit of incorruptibility. They may be full of helplessness and contradictions with officialdom because of their pursuit of innocence. Perhaps it is this deep understanding of the complexity of officialdom that makes Choshi's remarks even more thought-provoking.
This episode in the epic shows the inner world of the characters vividly. Choshi's rhetoric may be somewhat unexpected, but to a certain extent, it also reflects the helplessness and contradictions in the officialdom. His unique insights make the whole story more vivid and interesting, and leave a deep impression.
Listen to the gong and listen to the sound, listen to the words
In the record of Xu Jiujing's promotion, his ballad is like a sour symphony, revealing his mental journey as an official. This official, who thought that he could easily become a manager if he was promoted, finally found himself in the quagmire of officialdom and became an angry and cowardly official.
He aspired to be an official since he was a child, and he was full of ambitions. Reading to become a talent, full of articles, thinking that he became famous in one fell swoop, he entered Beijing to take the official examination. However, his talent did not let him get his wish, but instead became a small seven-grade official.
This made him feel involuntary and stressed in the officialdom. He asked himself many questions: should he become a clean official or a corrupt official, should he keep the right path or should he succumb to the temptations of the world?
He couldn't help but wonder if his choice was a blessing or a curse for him.
This makes people think deeply, when an official is to pursue conscience and integrity, or is he forced by the world to become a helpless secular official?
Xu Jiujing's ballad is not only a painful expression of the reality of officialdom, but also a deep reflection on the choice of human nature. This is not only a singing lyric, but also a portrayal of the ups and downs of officialdom, reflecting the twists and turns and helplessness of officialdom.
Why do people prefer to be officials rather than thieves? This may be due to the traditional Chinese concept of "learning and excelling" and the profound influence of official-based education and the feudal system. In this cultural context, the concepts of "promotion to official position and wealth", "glorifying the ancestors", "one person attaining the Tao, the chicken and dog ascending to heaven", "crushing people to death at the level of official universities", and "one word and nine tripods" are deeply rooted in the hearts of the people and make people yearn for them.
Under the influence of this traditional concept, the promotion of official status is regarded as a glory to the family and ancestors, and a symbol of social status.
This makes people think that only through the promotion of official positions can they gain more respect and status in society. This kind of traditional education of "official position" has shaped people's desire for officialdom.
However, it is important to note that this desire is not just a motivation, but also a risk. From "one word and nine pins" to "crushing people to death at the level of officials", the glory and pressure of officialdom are the same.
When a person enters the officialdom, although he may gain temporary honor, he cannot escape the risk of "crushing people to death at the level of officials". For those chasing official positions, this is both an opportunity and a test.
Social changes and the improvement of monitoring mechanisms have made it easier for corrupt practices to be exposed, and once exposed, they may pay a heavy price. This risk makes people need to be cautious when choosing the path to pursue official positions.
Therefore, although "learning and excellence" is rooted in traditional Chinese culture, it is both a motivation to motivate people to forge ahead, and a double-edged sword. In today's changing times, individuals should carefully weigh the opportunities and risks brought by this traditional concept, so as to choose their career path more wisely.
Afford to put it down
Xu Jiujing was in the officialdom and deeply felt that the desire for good governance was difficult to match the officialdom at that time. He longed to become a clean official in his heart, but he felt powerless and unable to resist the ills of officialdom at that time.
Although he was unwilling to become an unscrupulous official, he was unwilling to let go of the official position he had earned after ten years of hard study. This made him entangled in bitterness, helplessness, and resentment.
He felt a deep sense of helplessness in the officialdom, thinking about whether he really couldn't be an official. Even in the face of many difficulties, China still has many good officials.
These good officials have set a good example for officialdom with their unique way of governing and good virtues. As long as you cultivate properly, it is not difficult to become a good official.
In ancient times, the relationship between officials and the common people was seen as a vital bond. Zheng Banqiao's style of Qing officials, as described in the poem, lies in the yazhai, listening to the rustling of bamboo leaves, and he suspects that this voice is the voice of the people's suffering.
The quality of a good official is not only reflected in the way he treats people, but also in his attitude towards officials. Being upright and being able to afford to put it down is the basic criterion of a good official. The great poet Li Bai of the Tang Dynasty once said: "An Neng broke his eyebrows and bent his waist to deal with the powerful, which made me unhappy!"
A good official should be arrogant, should not be subservient to the powerful, and should perform his duties impartially and selflessly. As Li Bai's poem says, a good official should show a fair and upright quality, and even if he is dismissed because he adheres to justice, it is an act worthy of history. Hai Jui's three dismissals are a living illustration of this creed, and his integrity and incorruptibility are remembered.
Although thieves may also be able to become officials, it is thought-provoking. A good official is not only a nominal official, but also a person who is deeply supported by the people.
If an official is only a superficial official, and not a good official who really works for the benefit of the people, then his official position will be pale and weak. A good official is a good person, and only by sincerely serving the people can he become a good official in the eyes of the people.
Some people choose not to become officials, perhaps because they see through the chaos of the world. Emperor Xiaozhao of the Northern Qi Dynasty wanted to promote Wang Xi to be a squire, but Wang Xi was unwilling to accept it.
He is well versed in the world, and has seen too many torrents of power and schemes, and those who have won the will will lose miserably after a long time. Wang Xi adheres to his principles and prefers to abide by his duties rather than indulge in the gains and losses of officialdom. This kind of indifferent and clear-minded ethics shows his deep insight into officialdom and rational choice.
In ancient times, a good official not only performed well in officialdom, but also reflected in the quality of dealing with people. These officials, who were of high morals and thought about the people, dedicated their lives to the public, set an example for future generations, and became immortal models.
epilogue
In the long course of history, which is more difficult, to be an official or to be a thief? In Liu Xiu's era, when thieves were raging in Tanxiang, and when Wei County was facing a rebellion during the Taishou period, he freely said that "being an official in the city is not as happy as being a thief." This is incredible.
Pondering, we may be able to understand his state of mind. The difficulty of being an official lies in being fair and honest and caring for the people, and it is even more difficult to be a good official, and it needs to be able to afford and let go, and it is more necessary to be upright and upright. In contrast, a thief may be easy on the surface, but in fact he is in a sad situation.
A good official is a good person, and he has the courage to sacrifice himself for the public, which is a higher level of difficulty. For those who see through the red dust and keep their duty, they would rather keep their innocence than indulge in the vanity of officialdom. Perhaps, in the pursuit of life, truth, goodness and beauty are the most precious treasures.