A Study Of Social Edification In The Earlier Stage Of Qing Dynasty

Social edification is necessary not only for rulers to keep their rule, but also for the unique human being to live in their society. Social edification in the earlier stage of Qing Dynasty centres on Confucian ethic and is a entity of Confucianism, Buddha, Dao. This study centres on ethical edification of Confucianism. I am not going to labor on the narration of the essential theory of Confucianism, but put emphasis on how those value ideas were changed into real life, what is the procession and the result of this change, what role do Buddha and Dao play in the social edification in the earlier stage of Qing dynasty, and is there any contradiction and conflict in this procession, and so on. In a word, I try to study those historic fact of typical edification value and portray a clear and colorful picture of social edification in the earlier stage of Qing Dynasty.The article unites positive facts with fictional facts, reflects the whole condition of social edification in that period by several typical examples. It is steered by the historic materialism and uses means of social historic theory and method. The whole paper is made up of the main article and the conclusion part. The main article is composed of six chapters:The first chapter discusses means and significance of the paper, related study results, organism of the paper and the character of social edification in the earlier stage of Qing Dynasty.Chapter two discusses the relation between socialization and school organization. School, the major organization for edification, has fixed location, professional teachers, relatively fixed outlay source.Chapter three discusses the relation between social edification and unschooled organization. Ordinary people were civilized more from rules in their family or in the country than from formal school organization. Compared with school organization, these forms are of more universality and invisibility.Chapter four emphasizes on the role of light literature and regional drama in social edification. All kinds of people could be civilized in these dramas because of their visualized image.Chapter five centres on two special groups in social edification. Gentry was agroup who helped the emperor to realize edification. They standed for the ordinary people to speak out what they wanted. Women were the other special group. They were typically weak and oppressive people in feudalism. From them we can find how Qing Dynasty carried out edification toward them.Chapter six discuss how Buddha and Dao find their way in social edification. Buddha and Dao came into connect with social edification from their origin and were important compliment for Confucian social edification.The conclusion part points out the continuity and generality of social edification and depipicts the deep effect in current folk.