The historical significance of Gong Xue in Xia Ji is as follows.

1. Is Xia Ji Gong Xue safe now? Jixia, the original meaning is Jixiamen. Jimen is one of the gates of Linzi, the capital of Qi State (now Linzi District, Zibo City, Shandong Province). Liu Xiang, quoted in Historical Records, said, "There are thistle gates and city gates. The speaker will be under Xiaomi. " The relationship between Xia Ji and Jimen was clarified. Why is thistle gate the city gate? "Records of the Peaceful Nations" Volume 18 "Yidu" quoted "Bielu" saying: "There is a thistle gate in Qi, and the west gate of Qi City is also there." The Historical Records Index quoted Tiqi Ji as saying: "On the west side of the west gate of Qicheng, there is a lecture hall around the water, and the toes (addresses) are often hidden." Volume 63, living in the three halls of the Ministry of Education, records: "Outside the west gate of Linzi City, there were lecture halls in ancient times, colonnades still exist, and Qi Xuanwang has the Ministry of Education." Taiping Yu Lan (Volume 167) and County Records also said: "There is a lecture hall outside the west gate of Miyagi, Qi Huangong. Qi Xuanwang established this school, so it is called Xia Ji School. " According to these records, Jimen is the west gate of Linzi City, and the "lecture hall" and "lecture hall" are scholars under Jimen. Xia Ji Guanxue was built under the thistle gate, by the water. Jimen is a famous doorway in Guo Cheng, the capital of Qi State. The entrance is a traffic trunk road connecting the inside and outside of the city, which is close to the city and has a pleasant scenery. Xia Ji Gong Xue is located here, which is an ideal place for intellectuals to gather. Li Daoyuan, a great geographer, also thinks so in Notes on Shui Jing Zi Shui: "Water flows from the edge of the city to the west of Yangmen, and it is self-styled, so-called enlightening Xia Ji." Archaeological findings and cultural relics investigation prove that there is a large-scale architectural site of the Warring States period near Jimen and beside Sishui, which is the southwest corner of Shaojiaquan Village today. From the investigation of the site, it can be seen that the buildings here are large in scale, which is in line with the literature records about Gong Xue, Xia Ji, such as "The Road to Getting Rich First" and "The Great Hall". The architectural site in this area is the location of Xia Ji Gong Xue. Xia Ji Gong Xue was founded in Tianwu, Qi Huangong, developed in Qi Weiwang, flourished in Qi Xuanwang, declined in Wang Qimin, revived in Wang Qixiang and declined in Wang Qi and Qin Dynasty. The establishment and rise and fall history of Xia Ji scholar-officials are basically consistent with Tianqi regime, and rise and fall with Tianqi's national strength. Tian Ji regime based on literati recruited hundreds of literary lobbyists around the world, including Chunyu Kun, Mencius, Zou Yan, Song _, Shen Dao, Tian Pian, Er Shuo, Wang Dou, Jie Zi, Ji Zhen, Tian Ba, Zou Shuang, Xun Kuang, Lu Zhonglian and other famous scholars, and was called "Mr. Xia Ji". The ruler of Qi gave Mr. Wang the title of "being a doctor" and encouraged them to write books, give lectures and discuss state affairs without being an official. The famous figures at that time came from Confucianism, Mohism, Taoism (Huang Lao), France, fame, soldiers, agriculture, yin and yang, novels, strategists and so on. They boarded the forum of Jixia Academy in succession, vigorously publicized and disseminated the thoughts and theories of this school, and refuted the views of other schools, thus playing a symphony in which a hundred schools of thought contend. In this way, Xia Ji scholars have become an academic garden where a hundred schools of thought contend. Many famous figures, such as Mencius, Xunzi, Yan _, Li Si, Han Fei, Gong Sunlong, etc. , have come to JiXia XueGong lobbying study. Gong Xue, Xia Ji became the academic center and educational center at that time. Therefore, Mr. Guo Moruo said: "The grand occasion of Zhou and Qin philosophers has formed a peak here." Second, the characteristics of Xia Ji As the academic center and educational center in the Warring States Period, Gong Xue, Xia Ji and Gong Xue not only carried forward the school-running form of official schools in the Western Zhou Dynasty, but also comprehensively developed the advantages of private schools in the Spring and Autumn Period and the Warring States Period, forming their own distinctive characteristics. 1. The main activity form of scholars and disciples who come to Xia Ji to study is to study and come and go freely. Xu Wo's "On National subjugation" records: "In the past, there was a doctor's title under Ji, which attracted the sage to respect it. Since Mencius, all the people have traveled in Qi. " Ying Shao's "The Poor Biography of Customs in Yi Tong" said: "When Wei Qi and Wang Xuanxuan were preaching, (Xunzi) had a scholar who had been studying for fifteen years." "Historical Records of Tian Family" also records: "Seventy-six people, including Zou Yan, Chunyu Kun, Tian Pian, Jiezi, Shen Dao, etc., were all awarded doctor's degrees, but after their death, they were revived by bachelors, and hundreds of them." Both Monk's followers lobbied Yu Qi and Mr. Xia Ji, who was attracted by Qi Xuanwang, were mostly literary lobbyists, indicating that study tour was the main activity form of scholars and their disciples who came to Jixia Academy. There are also various forms of study tour: both Xunzi's personal study tour and Mencius' collective study tour. The ruler of the state of Qi welcomes all the downstream scholars from all over the world who come to Jixia Academy and welcome them back. For example, Mencius went to Gong Xue, Xia Ji twice and was treated with courtesy by the rulers of Qi. Xunzi also went in and out of Jixia Xuegong twice, and still occupied a prominent position for wine supply under Xia Ji. Zou Yan once left Qi to give lectures in Wei, Zhao and Yan. Teachers and students in Xia Ji come and go freely, naturally forming academic exchanges between countries. There are many reasons why Mr. Xia Ji came and went in a hurry, but the main reason is that the prestigious scholars at that time were respected and treated with courtesy in various vassal countries. They don't care about material treatment. What they care about is that the rulers can adopt their way and accept their suggestions. They all follow the principle that words and deeds are consistent, and if they are inconsistent, they will go; Once you find that Tao is different, leave immediately. For example, when Mencius first came to Xia Ji, he was not valued by Qi Weiwang. When he left, the king of Wei rewarded him with "one hundred gold for peace". Mencius not only refused to accept it, but blamed the king for getting a gentleman with goods. When Mencius came to Xia Ji for the second time, he was valued by Qi Xuanwang and was listed as a distinguished guest. After Qi Yan's victory, Qi Xuanwang refused to listen to Mencius' suggestion of withdrawing troops, and as a result, Yan people rose up against Qi. Qi Xuanwang was ashamed of Mencius. Mencius felt that although he was "polite and kept his word", he was determined to leave Qi again. Qi Xuanwang kept Mencius on the condition that "I want China to give him a room to raise his disciples for 10,000 minutes", but Mencius refused because he was not greedy for money. 2. The schools of thought are divided and equal in status * * * During the Warring States Period, scholars under Xia Ji were the center of a hundred schools of thought, and various academic schools such as Confucianism, Taoism, Mohism, France, fame, Yin and Yang, vertical and horizontal, novels, military strategists and farming were active on the stage of Xia Ji. Due to the differences in class, stratum, political inclination, regional culture, psychological structure, way of thinking and values, various schools have their own political opinions and theoretical theories. Because the rulers of Qi implemented an open and relaxed ideological and cultural policy, there were no political restrictions and frameworks for various schools. Although the political opinions and ideological theories of various factions are different, the rulers of Qi state do not praise or belittle likes and dislikes, which ensures the equal existence and free development of all factions. Although the rulers of Qi made different choices in different historical periods and different historical stages, facing different practical problems, focusing on the acceptance, selection and utilization of hundred schools of thought, this did not affect the political equality of the philosophers, nor did it hinder their right to discuss and argue freely. For example, Mencius' theory of benevolent governance has not been taken seriously in Qi Weiwang; In Qi Xuanwang, he was favored by the authorities at first, but was later shelved because he was considered impractical. However, this did not weaken Mencius' position in Jixia Academy, and the King of Qi still treated him with courtesy. Zou Yan's theory that "the five virtues begin at last", that is, "the adults in the palace saw their skills at first sight, but they were afraid to take care of them", caused an ideological shock in the ruling and opposition parties. At that time, Zou Yan was heavy-spirited, and "yin-yang and five elements of heat" appeared in the gas. Later, because it was "impossible", the interest of the authorities was greatly reduced, but it was still widely circulated. Huang Lao's Taoist academic thought has been attached great importance by the rulers of Qi State for a long time, and has been fully developed under the influence of Ji. However, Huang Lao-ren did not get higher honor than other scholars. Throughout the development history of Xia Ji and Gong Xue, Confucianism, Taoism, Legalism and Yin-Yang schools have achieved relative advantages in different periods, but they have not been able to occupy absolute advantages for a long time. Generally speaking, no matter what theory held by Jixia Xuegong is suitable for the realistic political needs of the ruling class, it can exist and develop under Jixia; Instead of interfering, those in power actively create conditions to encourage them to give lectures. In this relaxed cultural and social environment, various schools of thought coexist and develop freely, which promotes the formation of a prosperous academic situation in Xia Ji and Gong Xue. 3. A hundred schools of thought contend and debate freely. In the early stage, the feudal system of Qi was just established, but the mature ideological theory representing the emerging landlord class has not yet appeared. The King of Qi was eager to seek a superstructure suitable for his political needs to consolidate his rule. Especially the kings of Qi Weiwang, Qi Xuanwang and Qi Min, still had the ambition to unify the whole country in their early days. Therefore, Ji's teachers and students are encouraged to conduct theoretical discussions. Academic equality of all factions does not clearly stipulate the principle of letting a hundred schools of thought contend and free debate. All factions strive to adopt their own political ideas and ideological theories for the king of Qi, and the king of Qi chooses to make good use of them. Although no one has the right to force others to give up their own theories, scholars of all schools hope to convince each other with their own theories, which will be adopted by the King of Qi and recognized by the society. Hundred schools of thought started academic contention, which formed a vivid situation of a hundred schools of thought contending in the history of China. Scholars in Xia Ji are mostly eloquent people. Chunyu Kun people are famous for their "funny arguments". Mencius was an eloquent speaker at that time. Tian Pian is called Taguchi Pian, Zou Yan is called Tan, and Zou Shuang is called Diao Long _. Children's theory is also a "good orator", and "leading a white horse is not a horse, and Miracle is a debater". Tian Ba is a "qi debater", "divorced from the truth, with different agreements, serving a thousand people a day". Song _, "Travel around the world, talk about it and teach it. Although the sky can't be taken, those who are strong and unwilling are also strong, so they are tired and strong. " Others, such as Wang Dou, zhouyan, Xunzi and Lu Zhonglian. , in the name analysis is also eloquent. It is no exaggeration to say that there is not a "literary lobbyist" under Xia Ji who is not eloquent. How to treat Xia Ji scholars as eloquent? Mencius replied, "Why argue? I have to do this. It is also a saint who can speak from Yang Mo. " Xunzi put forward more clearly: "Who can be praised by himself and by others?" He also said: "A gentleman must argue. A mortal can't say what he is good at, but a gentleman will." Here, Mencius and Xunzi revealed the place where a hundred schools of thought contend. If you fight, you will prosper, and if you fight, you will die. Don't argue or die. Academic officials in Xia Ji, the wind of academic debate prevailed. Chunyu Kun argued with Song about what is "courtesy", and talked with Song about "righteousness" and "benefit". Er said that "a white horse is not a horse" argued with scholars, while Tian Ba argued with "good nature", criticizing Song's "shallow lust" and attacking Chen Dao and Tian Pian's "Tao". Zou Yan refuted the Confucian thought that "China is the world" and exposed the logical errors of sophists. Mr Xia Ji also argued with the Qi authorities. Chunyu Kun and Zou Ji had two debates, which had a positive impact on the political situation of Qi. Mencius often argued with Qi Xuanwang, sometimes leaving Wang Xuan speechless and having to "talk about him from left to right". The above arguments are hard to refute, including ideological disputes between different schools and theoretical disputes between different academic viewpoints within the same school; There are not only theoretical discussions among peers, but also dialogues and criticisms between Mr. Xia Ji and his students. There are not only academic discussions among scholars, but also disputes between Mr. Wang and the king and prime minister of Qi State. There are both face-to-face discussions and exchanges, as well as written arguments and arguments; There are not only academic discussions of mutual respect, equal treatment and serious verification, but also ideological confrontation of expressing opinions and arguing endlessly. In the debate, scholars either "the winner does not lose what he keeps, and the loser does not get what he wants"; Or "each is where he belongs, not what he is not" and "nature is not a person"; Or, "too much attention, people can't go against their will, be named, and lose their feelings." This series of "arguments" reflects the active academic atmosphere of Jixia Academy. Through the "stage debate", a series of important problems have been solved and some new research fields have been opened up. For example, the debate between Mencius and Gao Zi about human nature opened the prelude to the study of ancient human nature. The most typical debate is the debate between Lv Zhonglian and Tian Ba. Mr. Tian Ba, Mr. Xia Ji, "Discuss Xia Ji, destroy the five emperors, sin the three kings, serve the five uncles, be firm and sincere, agree on different things, and serve thousands of people every day." Lu Zhonglian, a 12-year-old student from Xu Jie, is called "Pony". Lv Zhonglian thinks that Tian Ba is boastful and unrealistic, and he can't come up with a solution in the face of the danger of Qi, so he went to the stage to argue with Tian Ba: "If you don't get rid of the dung in the class, the grass in the suburbs won't grow, and the white blade can't save you. What? It's too urgent to slow down. Today, the Chu army is in Nanyang, Zhao attacks Gaotang, and there are hundreds of Yan people. If Liaocheng does not go, the country will die. What can you do? If not, sir's words sound like owls, and people hate it as soon as they leave the city. I hope Mr. Wang won't say anything. " This sentence shifted people's attention from abstract theoretical problems to practical problems, thus convincing Tian Ba. From then on, Tian Ba never talked about it for life, and later abandoned Wen Congwu as a general. Mr. Tian Ba is a master; Lu Zhonglian is a student and a Confucian. The argument between them is not only between students and teachers, but also between Confucianism and famous scholars. The kings of Qi in past dynasties did not respect only one family, but let a hundred schools of thought contend, but the status of various factions in Gong Xue, Xia Ji often fluctuated greatly. Generally speaking, for a period of time, all school leaders with high academic level and great prestige will be in the primary position, but they can't be immune to the forum. There are a large number of outstanding scholars in the Huang-Lao School (such as meson, Song, Ji Zhen, etc.). ), and they are often in a prominent position under Ji. From Wu Tian in Qi Huangong to Qi Weiwang, Chunyu Kun was knowledgeable and prominent, with 3,000 disciples. At this time, Xia Ji Gong Xue was deeply influenced by his thoughts. In Qi Xuanwang, Mencius came to Xia Ji as a scholar for the second time, ranking third. In more than seven years, Mencius had frequent contacts with Wang Xuan and talked about everything, but only 17 was recorded in Mencius. Mencius, with hundreds of disciples, preached the theory of benevolent governance in Xia Ji and attacked Yang Mo. At this time, Confucianism occupied a prominent position in Gong Xue, Xia Ji. When King Qixiang came again, Xunzi stayed for about fourteen years, and was the "most teacher" and "the third wine provider". At this time, naturally, Confucianism occupied a prominent position in Gong Xue, Xia Ji. From the argument between Lu Zhonglian and Tian Ba, we can see that the famous scholars in the last years of Wang Xiang once gained the upper hand, but later they were suppressed by Lu Zhonglian and replaced by Confucianism. When Lu Zhonglian was Mr. Xia Ji, it was the end of Jixia Academy. 4. Fierce academic debate and ideological confrontation absorb and merge with each other, which broadens people's horizons, enriches people's knowledge, invigorates people's spirit, and exercises and improves people's thinking ability and cognitive level. In the debate, the theoretical advantages of a hundred schools of thought contend are fully demonstrated, while their respective theoretical defects are gradually exposed. For example, the metaphysics and impracticality of Tian Ba's famous theory are exposed to the difficulties of argument and refutation, which is a typical example. This forces people to study new problems, absorb new ideas, update old ideas, overcome their own theoretical defects, and constantly revise, improve and develop their own theories with an open mind and enterprising spirit. Fierce academic debates have accelerated the infiltration and integration of ideas between different schools. For example, Mencius' theory of good nature, the idea of protecting the heart of a pure child, self-cultivation and abstinence, absorbed some thoughts of Taoism. For example, there is no master in Chunyu Kun's learning, but his thoughts are varied and he pays attention to manners. Of course, at this time, inheritance is not the mainstream, and paradox is the mainstream. By the end of the Warring States period, countries had successively completed the process of feudalism, and the conditions for national reunification were ripe, resulting in a new situation of governing the people with heart and seeking unity academically. After a long period of contention, a hundred schools of thought gradually realized that only by learning from each other's strong points can we be unique and accepted by the society. In this way, under the new situation, a hundred schools of thought contend no longer in the form of a hundred schools of thought contend, but in the form of integration and development in the same strain as the mainstream. This change is not only the reflection of political and economic development in the ideological circle at that time, but also the inevitable trend of academic development. No matter which school was under Xia Ji, we can see the thoughts of other schools from their academic thoughts. Various schools pay attention to the integration of ideas from other schools, forming a style of study of "integration and development". At the end of Xia Ji's official career, two relatively comprehensive ideological systems were formed: one was the Huang-Lao school, which formed its own system because of the goodness of Taoism, Confucianism and Mohism, and the five elements of name, dharma, yin and yang; First, Xunzi, with Confucianism as the main body, is hundred schools of thought's masterpiece. Xunzi, in particular, set out from Confucianism, sublated the theories of various schools of thought, merged the knowledge of a hundred schools of thought, and deliberately sought novelty, and established a huge and complete ideological system, which was actually a critical summary of the contention of a hundred schools of thought. Third, the nature of Jixia Xuegong There has been a lot of discussion about the nature of Jixia Xuegong. Some people think that Jixia Xuegong has the nature of a research institute, others think that Jixia Xuegong is a "university hall established by Tian feudal regime" and "the highest institution of learning in Qi State", and some people think that Jixia Xuegong is a deliberation and consultation institution of Qi State. In fact, Xia Ji Gong Xue was the product of special political, economic, ideological and cultural conditions at that time, and its nature was multiple, as follows: 1. Xia Ji and Gong Xue are the main purpose of Tian Ji, a think tank of Qi State, to establish Xia Ji and Gong Xue, in order to make full use of the wisdom of the wise men in the world. In order to consolidate Tian's rule and realize unified service, in the words of King Qi, "wisdom is for our use". In order to make good use of his "wisdom", the King of Qi not only gave Mr. Xia Ji a position and offered generous treatment, but also did a good job as a corporal, and often listened to and consulted their opinions with an open mind; Mr Xia Ji can also remonstrate with the King of Qi at any time to explain his ideas. Gong Xue, Xia Ji attracted very active "scholars" in the Warring States period, namely all kinds of intellectuals. They held discussions, debates, speeches, gatherings and other activities in Gong Xue, Xia Ji, most of which had a strong political color and a clear political purpose. "New Preface Miscellaneous Matters" records: "Mr. Xia Ji likes to talk about political affairs." Biography of Historical Records Mencius and Xun Qing also records: "Since Zou Yan and Xia Ji,