However, there was a surprising phenomenon in the education system of ancient China: Taixue, which was regarded as the highest institution of learning, was losing ground in the face of the imperial examination system. Why did the once-highly regarded Taixue end up in such a situation? Why do many college graduates face the dilemma of "unemployed upon graduation"? Under the impact of the imperial examination system, what kind of changes has Taixue undergone? Let's uncover this little-known history, explore the game between Taixue and the imperial examination, and the profound impact of this educational revolution on Chinese society.
1. The rise and fall of Taixue
Taixue, as the highest level of official education in ancient China, its rise and fall history can almost be said to be a microcosm of the development of traditional Chinese education. Its origins can be traced back to the Western Zhou Dynasty, when it was called "University". It is recorded in the "Book of Rites and Learning": "The teaching of the university is also that there must be a positive career in the teaching, and there must be a residence in the retreat." This passage reveals the core concept of Taixue education: it emphasizes both formal curriculum and extracurricular learning.
During the reign of Emperor Wu of the Han Dynasty, Taixue was formally established. At that time, in order to cultivate talents for governing the country, Emperor Wu of the Han Dynasty ordered the establishment of Taixue in the south of Chang'an City, and recruited the children of nobles and commoners. This move marked the formal formation of the official school system under the centralized system. The establishment of Taixue is not only to cultivate talents, but also to consolidate imperial power and unify thoughts.
During the Eastern Han Dynasty, Taixue ushered in the first climax of development. Emperor Guangwu Liu Xiu attached great importance to education and vigorously developed Taixue. According to the Book of the Later Han Dynasty, the number of Tai students reached more than 30,000 at that time. During this period, Taixue was not only large-scale, but also cultivated many famous scholars, such as Ban Gu and Zhang Heng.
However, with the political turmoil of the Wei, Jin, Southern and Northern Dynasties, Taixue also experienced ups and downs. It was not until the Sui and Tang dynasties that Taixue was revived. The Guozijian of the Tang Dynasty, as the continuation and development of Taixue, became the highest institution of learning at that time. It consists of six schools: Guozi Studies, Tai Studies, Four Studies, Law Studies, Calligraphy Studies, and Arithmetic. During this period, the Taixue education system was more perfect, and the curriculum was more diversified.
The Song Dynasty was a golden period for the development of Taixue. In the early years of the Northern Song Dynasty, Taixue was small in scale, with only more than 100 students. By the time of Renzong, Taixue had achieved unprecedented development. In the third year of Qingli (1043), Fan Zhongyan and others implemented the Qingli New Deal and vigorously established education. The scale of Taixue expanded rapidly, and the number of students surged. According to the "History of the Song Dynasty", by the time of Shenzong Xining, the number of Tai students had reached nearly 10,000.
The characteristics of Taixue education are mainly reflected in three aspects. First of all, it focuses on scholastic education. Students need to read Confucian classics intensively, such as "Poems", "Books", "Rites", "Yi", "Spring and Autumn", etc. Secondly, Taixue attaches great importance to moral cultivation. Students should not only learn knowledge, but also develop noble character. Finally, Taixue emphasizes practical ability. Students are required to participate in political discussions and learn to deal with practical problems.
However, the prosperity of Taixue was not without its challenges. With the rise and development of the imperial examination system, Taixue gradually lost the advantage of selecting talents. The imperial examinations were made fairer and more open, providing more civilians with opportunities for promotion. In contrast, Taixue has a narrow enrollment range, and does not directly obtain official positions after graduation, and needs to take the imperial examination. As a result, students are facing the dilemma of "being unemployed upon graduation".
During the Ming and Qing dynasties, although Taixue still existed, it had lost its former brilliance. It is more of a symbolic institution than an actual talent training base. Many students see Taixue as a springboard for the imperial examinations, rather than a temple for the pursuit of knowledge.
The history of the rise and fall of Taixue reflects the changes in the education system in ancient China. From the initial aristocratic education, it gradually developed in a more open and universal direction. However, with the progress of society and the change of needs, Taixue eventually failed to adapt to the new situation and gradually declined under the impact of the imperial examination system. This process reflects not only the evolution of the education system, but also the changes in the social structure and values of ancient China.
2. The rise of the imperial examination system
The birth of the imperial examination system can be called a revolution in the history of education in ancient China. Its emergence not only changed the way talents are selected, but also profoundly affected the entire social structure. The rise of this system can be traced back to the Sui Dynasty.
In the seventh year of Emperor Wen of Sui (587), the "Jinshike" examination was implemented for the first time. This is seen as the prototype of the imperial examination system. However, it was the Tang Dynasty that really systematized and institutionalized the imperial examination system. In the first year of Zhenguan (627), Taizong of the Tang Dynasty formally established the imperial examination system. Since then, "the dynasty is Tian Shelang, and the twilight is the Tianzi Hall" has become possible, and a new talent selection mechanism has come into being.
The content and format of the imperial examination have evolved with the changes of the times. In the early days, the imperial examinations mainly included Jinshi and Mingjing. The content of the Jinshi examination is mainly based on literary creation, and candidates need to write poems, articles, etc. The Ming Classics Department focuses on the understanding and interpretation of Confucian classics.
Over time, the content of the imperial examinations gradually solidified. Since the Song Dynasty, the "Bagu Wen" has become the main form of the imperial examination. Candidates are required to elaborate on the given questions in a fixed format. This form of examination lasted until the end of the Qing Dynasty. Although Baguwen is often criticized by later generations as a binding thought, it does ensure the fairness and operability of the examination to a certain extent.
Imperial examinations are usually divided into multiple levels. From the local county test, the government test, to the provincial township test, and then to the capital meeting, palace test. A large number of candidates will be eliminated in each level of the exam, and there are very few who can finally get the title of the gold list. In the fourth year of Zhengde of the Ming Dynasty (1509), for example, 3,828 people took the examination, but only 2,91 were admitted as jinshi. This strict selection mechanism makes the imperial examination and the first place the highest pursuit of students.
The imperial examination system has had a profound impact on social class mobility. It broke the monopoly of official positions by the big families and provided opportunities for upward mobility for the children of the poor families. Meng Jiao, the author of the famous couplet "Zhumen wine and meat stinks, and there are frozen bones on the road", is a typical example. He came from a poor background, but with his own talents, he finally passed the Jinshi examination at the age of 40 and achieved a turning point in his life.
However, the imperial examination system is not perfect. While it provides an upward path for civilians, the limitations of the exam's content have also led to some problems. For example, too much emphasis is placed on literary creation and classical interpretation, while the cultivation of practical governance ability is neglected. This was particularly prominent during the Ming and Qing dynasties.
The rise of the imperial examination system has also brought about changes in the way of education. Academies have been set up in various places to train candidates for examinations. The famous Yuelu Academy and Bailudong Academy are all flourishing in this context. These academies not only imparted knowledge, but also trained a large number of famous scholars, making important contributions to the inheritance and development of Chinese culture.
It is worth mentioning that the impact of the imperial examination system extends far beyond the field of education. It shapes a special kind of social culture. "Everything is inferior, only reading is high" has become a common value in society. The social status of scholars has been greatly improved, and "learning and excellence" has become the life pursuit of most people.
The imperial examination system has also affected China's population mobility and urban development. Every time there is an imperial examination, a large number of candidates flock to the location of the examination room, which drives the development of the local economy. For example, cities such as Suzhou and Hangzhou in the Jiangnan region prospered because of the imperial examinations.
However, the rise of the imperial examination system also had a huge impact on Taixue. Taixue, which was originally the highest official institution, gradually lost the advantage of selecting talents. More and more people are choosing to take the imperial examination directly rather than enter Taixue to study. This led to a gradual decline in the status of Taixue, which eventually eclipsed in the light of the imperial examination system.
The rise of the imperial examination system marked a major change in the education and talent selection system in ancient China. It has not only changed the way talent is selected, but has also profoundly affected social structures and cultural values. Despite the many problems with this system, its role in China's history cannot be ignored. It was not until 1905 that the imperial examination system was officially abolished, ending its more than 1,300-year history.
3. The conflict between Taixue and the imperial examination
The conflict between Taixue and the imperial examination system was like a protracted wrestling, which profoundly affected the development trajectory of education in ancient China. This conflict is not only reflected in the differences in educational philosophy, but also in the talent selection mechanism, the employment prospects of students, and the policies of the imperial court.
First of all, differences in educational philosophies are a source of conflict. Taixue adheres to the concept of comprehensive training, focusing on the study of scriptures, literature, history and other aspects, aiming to cultivate talents with both ability and political integrity. For example, the Taixue curriculum in the Tang Dynasty included the Five Classics and the Three Histories, and students were required to dabble in a wide range of knowledge. In contrast, the imperial examination system is more utilitarian, mainly assessing candidates' literary creation ability and understanding of the classics. This discrepancy has led to a divergence between the two models of education.
Take Bai Juyi, a famous poet in the Tang Dynasty, for example, who studied at Taixue and received a comprehensive education. However, when he took the imperial examination, he failed many times because he was not good at test-taking skills. It wasn't until he was 46 years old that he passed the exam and became a jinshi. This example vividly illustrates the gap between Taixue education and the imperial examinations.
The difference in talent selection mechanisms is another point of conflict. Taixue's selection of students is mainly based on the recommendation system, and it tends to choose the children of official eunuchs or students with backgrounds. The imperial examination system, on the other hand, is relatively fairer, and anyone can be promoted through the examination. This difference has led to the gradual loss of appeal of Taixue.
The experience of Su Shi, a famous writer in the Song Dynasty, is a typical case. Su Shi was born in a poor family, but with his talent, he passed the imperial examination at the age of 21 and became a jinshi. If Taixue's selection criteria were followed, Su Shi might not have the opportunity to show his talents. Such examples abound throughout history, and the imperial examination system provided more civilians with the opportunity to rise up.
The conflict is exacerbated by the contrast in students' employment prospects. Taixue graduates do not directly obtain official positions, and they also need to take the imperial examination. This means that even if you study hard for many years, you may still face the dilemma of "unemployment after graduation". In contrast, only those who pass the imperial examination can directly enter the official career. This gap in reality has led to more and more people choosing to prepare for the imperial examination directly rather than entering Taixue.
This is reflected in the experience of the Tang Dynasty poet Li Bai. Li Bai once recommended to Xuanzong to study in Taixue, but was rejected. Later, he also failed the imperial examination. Although Li Bai was eventually reused for his talents, his experience reflected the limitations of both Taixue and the imperial examinations.
Over time, the attitude of the students towards the imperial examination also changed. Initially, students tended to be contemptuous of the imperial examinations, believing that this method of examination was too utilitarian. However, with the consolidation and development of the imperial examination system, more and more students began to attach importance to the imperial examination. They realized that only by passing the imperial examination could they really get the opportunity to pursue a career in office.
This change in attitude was particularly evident during the Song dynasty. The students of the Song Dynasty were no longer satisfied with mere academic research, but began to actively prepare for the imperial examination. For example, the famous physicist Zhu Xi, although he received a good education in Taixue, still participated in the imperial examination and successfully passed the Jinshi at the age of 28.
The imperial court's policy adjustments to the two systems also reflected the evolution of this conflict. Initially, the imperial court tried to balance the Taixue and the imperial examination, and the two went hand in hand. However, as time went on, the advantages of the imperial examination system became more and more apparent. The imperial court began to lean more towards the imperial examination system, which gradually weakened the status of Taixue.
Taking the Song Dynasty as an example, Taizong vigorously developed Taixue during the period, making its scale unprecedented. However, during the Shenzong period, the imperial court turned to the imperial examination. This policy swing reflected the imperial court's trade-offs between the two systems. In the end, the imperial examination system won out with its fairness and practicality, and became the main way to select talents.
The conflict between Taixue and the imperial examination is not only a contest between two educational models, but also a collision between tradition and change, ideal and reality. This conflict has profoundly affected the education system in ancient China, and it also reflects the trajectory of social change. Taixue eventually lost in this wrestling, but the comprehensive educational philosophy it represented still had a profound impact on later generations.
Fourth, the decline of Taixue
As the highest institution of learning in ancient China, the decline of Taixue is like a tragic epic, reflecting the changes in the education system and the transformation of the social structure in ancient China. This process did not happen overnight, but over a long period of time, full of struggles, reforms, and helplessness.
The decline of Taixue can be traced back to the middle of the Tang Dynasty. At that time, the imperial examination system had gradually matured and became the main channel for selecting talents. In contrast, the appeal of Taixue began to decline. During the Tang Xuanzong period, the number of Tai students once reached a peak, with thousands of people. However, by the end of the Tang Dynasty, the number of Tai students had plummeted, and only a few hundred remained.
This trend of decline was even more pronounced during the Five Dynasties and Ten Kingdoms period. Due to the political turmoil, Taixue education is unsustainable. Although the vassal states also set up institutions similar to Taixue, their scale and influence were much lower than before. For example, during the Kaiping period of the Later Liang Dynasty (907-911), Taixue was abolished for a time, and it was not restored until the Later Tang Mingzong period (926-933). During this period, the status of Taixue was not as good as before.
The Song Dynasty was a turning point in the fate of Taixue. After Song Taizu established a new dynasty, he tried to restore the status of Taixue. He ordered the rebuilding of Taixue, and personally wrote a plaque for Taixue "Chongwen Academy". However, such efforts have had little effect. Although Taixue in the Song Dynasty was restored and developed in form, it was essentially reduced to a preparatory school for the imperial examination.
Take Ouyang Xiu, a famous writer in the Song Dynasty, as an example. Although he studied in Taixue, he eventually passed the imperial examination and entered the office. This shows that even too many students have to take the path of the imperial examination. Taixue has lost its function of directly selecting talents.
The decline of Taixue is also reflected in the changes in teaching content and methods. Originally, Taixue focused on comprehensive education, and the curriculum covered various types of classics, history, sub-disciplines, and collections. However, with the deepening of the imperial examination system, the teaching of Taixue has become more and more focused on test-taking skills. For example, in the Song Dynasty, Taixue began to set up a special "Jingyi Xue" to train students to write "Jingyi" articles in the imperial examination. As a result of this change, Taixue gradually lost its unique educational philosophy.
The decline of Taixue in the Ming Dynasty was even more obvious. Although the Ming Dynasty still retained the name of Taixue, its essence had been completely reduced to a vassal of the imperial examination. During the Ming Dynasty, Tai students were called "prison students", and their main task was to prepare for the imperial examinations. Taixue has completely lost its function of cultivating talents independently.
Take the famous thinker Wang Yangming of the Ming Dynasty as an example. Although he studied in Taixue, he eventually passed the imperial examination and entered the office. This shows that even if you study in Taixue, you still have to pass the imperial examination in the end to realize your career dream.
The decline of Taixue in the Qing Dynasty reached its peak. Although the Qing Dynasty still retained the name of Taixue, its essence had been completely reduced to a fictitious institution. During the Qing Dynasty, Tai students were called "prison students", and most of them obtained their qualifications through donations or shade sticks, rather than through studies and examinations. Taixue has completely lost its educational function.
For example, Yuan Mei, a famous literary scholar of the Qing Dynasty, although he once obtained the status of "prison student", he did not really study in Taixue. This situation was not uncommon in the Qing Dynasty, indicating that Taixue had completely lost its status as the highest institution of learning.
In the process of the decline of Taixue, there was no shortage of attempts at reform. For example, Wang Anshi's reform of the "three-rounding method" in the Song Dynasty attempted to improve the quality of Taixue education through graded teaching. However, this reform ultimately failed to reverse the decline of Taixue.
The decline of Taixue is not only the decline of an educational institution, but also reflects the changes in the entire social structure. With the development of the imperial examination system, the evaluation criteria for talents in society have changed. Taixue education, which originally focused on all-round training, was gradually replaced by a more utilitarian imperial examination system.
5. The Historical Significance and Modern Enlightenment of Taixue
As the highest institution of learning in ancient China, although Taixue eventually declined, it left a far-reaching and lasting mark on the history of Chinese education. The historical significance of Taixue is not only reflected in its existence as an educational system, but also in the educational philosophy and cultural inheritance it represents. These valuable experiences and lessons still have important implications for modern education.
First of all, Taixue embodies the ancient Chinese pursuit of comprehensive education. The curriculum of Taixue covers all kinds of classics, history, sub-disciplines, and collections, aiming to cultivate students' all-round qualities. This educational philosophy is still of great value today. For example, students in the Han Dynasty not only had to study the Five Classics, but also needed to master astronomy, calendar, and other knowledge. This concept of comprehensive education coincides with the quality education emphasized by modern education.
Take Dong Zhongshu, a famous scholar of the Han Dynasty, as an example. After receiving his education in Taixue, he was not only proficient in Confucian classics, but also had in-depth research in astronomy and calendars. It was this comprehensive knowledge structure that enabled him to put forward far-reaching theories such as "heaven and man induction". This is an example of how a well-rounded education can produce people with innovative thinking.
Secondly, the existence of Taixue reflects the importance that the state attaches to education. Since the establishment of Taixue in the Han Dynasty, successive dynasties have regarded Taixue as an important institution for cultivating talents. Even during the period of the decline of Taixue, the imperial court still retained the name of Taixue. This emphasis on education is worth learning from in modern society.
During the reign of Xuanzong of the Tang Dynasty, the scale of Taixue reached its historical peak, with thousands of students. Xuanzong even personally wrote a plaque "Qianyuan Palace" for Taixue, and visited Taixue many times. This attitude of attaching importance to education promoted the prosperity of Tang culture to a certain extent.
Taixue also embodies the pursuit of educational fairness in ancient China. Although Taixue's admission opportunities are largely skewed towards the children of eunuchs, it still provides opportunities for some students from poor backgrounds to rise. For example, Du Fu, a famous poet of the Tang Dynasty, studied in Taixue. Although he was not from a prominent background, he eventually became a generation of literary giants through his studies in Taixue.
The decline of Taixue has also left us with a profound lesson. When education is too utilitarian and places too much emphasis on test-taking skills, it loses its essential meaning. This is especially evident in the process of replacing Taixue with the imperial examination system. For example, in the Song Dynasty, Taixue gradually became a preparatory school for the imperial examination, and lost its function of independently cultivating talents. This lesson is still worthy of vigilance today.
Taixue also left us with the experience of education reform. For example, Wang Anshi's reform of the "three-rounding method" in the Song Dynasty attempted to improve the quality of Taixue education through graded teaching. Although this reform ultimately failed to save the fate of Taixue, the ideas of graded teaching and teaching students according to their aptitude contained in it still have reference significance today.
In terms of cultural inheritance, the contribution of Taixue cannot be ignored. As the highest official institution of learning, Taixue played an important role in disseminating and interpreting the Confucian classics and maintaining cultural legitimacy. For example, the study and dissemination of the Five Classics by Taixue in the Han Dynasty laid the foundation for the development of Confucianism in later generations. This function of cultural transmission is still of great significance in higher education today.
The history of Taixue also teaches us that the education system needs to keep pace with the times. Taixue was eventually replaced by the imperial examination system, an important reason for which it failed to adapt to changes in society. This reminds us that the education system needs to be constantly adjusted and improved to meet the development needs of society.
In the Ming Dynasty, for example, although Taixue still existed, it had been completely reduced to a vassal of the imperial examination. Although Wang Yangming, a famous thinker of the Ming Dynasty, studied in Taixue, his knowledge mainly came from self-study and practice. This shows that when the education system cannot meet the needs of society, the cultivation of talents will find another way.
The history of Taixue also tells us that education should not overemphasize utilitarianism. Taixue's initial goal was to cultivate talents with both ability and integrity, not just to prepare for exams. This educational philosophy is still relevant today. What we need to cultivate is well-rounded talents, not just students who can take exams.
Finally, the history of Taixue reminds us that education requires long-term commitment and perseverance. From the establishment of the Han Dynasty to its eventual decline, Taixue has experienced a history of nearly 2,000 years. This long-term investment in education is one of the important reasons for the continuation and development of Chinese culture. This reminds us that education is a long-term undertaking and that immediate results cannot be expected.