Study Of Jiaohua In Han Dynasty

In Archaic Chinese, "Jiaohua" had the meanings of cultivation, reclamation, education, civilization, moralization, and humanization. During Han Dynasty, "Jiaohua" was "Jiao" and "Hua", what could be translated into English just about "educate" and "learn virtue". In Han Dynasty, "Jiaohua" was the measures or actions taken by the rulers with propose of civilization, moralization, and so on. "Jiaohua" has been a hot topic in academic circles in recent 20 years. And, just in Han Dynasty, "Jiaohua" came into effect truly in the whole country. From then on, it pervaded virtually every aspect of the affairs of the nation. Following the example set by their superiors, people in various sections of society took part in "Jiaohua". So it is important to study the Rise of "Jiaohua", the development of "Jiaohua", and the relations between "Jiaohua" and the national policies in Han Dynasty. We should see through the appearances to perceive the essence. And it has great academically significance about the history of Han dynasty, even about the Whole Social History.According to documentary records about Han Dynasty and fruition of contemporary education research, it could be seen that "Jiaohua" extended into each part of society and influenced each social stratum. We should combined "Jiaohua" with the rules set up by government so as to further elaborate the role they play in country management affairs. The dissertation consisted of seven chapters:The first chapter is "The Development of 'Jiaohua'". The concept of "Jiaohua" in Han dynasty was first put forward by Confucians. Confucian moral thought and etiquette standards were often used to cultivate the people. The development course of Confucianism just reflected that of "Jiaohua". The development of "Jiaohua" in Han Dynasty can be divided into three stages: the early western Han Dynasty; the middle and late western Han Dynasty, eastern Han Dynasty.The second chapter is "The Relationship between 'Jiaohua' and Economic Policy in Han Dynasty". The prosperity of the nation and the affluence of the people is a prerequisite for the implementation of "Jiaohua" and also one of the original purposes. We will focus on the typical representative "Litian" established in the agricultural policy. The social group enjoying particular treatment distributed at the grass-roots community which included "Sanlao" who was responsible for "Jiaohua", elderly person, women and doctor students selected in order to develop Confucian education. The privileged class is not in the scope of discussion.The third chapter is "The Relationship between 'Jiaohua' and Cultural and Educational Policies in Han Dynasty". Confucianism in Han Dynasty that had gathered the advantages of other thinkers in Pre-Qin Dynasty was the theory source of "Jiaohua". The predominance of Confucianism promoted the theory development of "Jiaohua" .Because of the intimate relation between Confucianism and "Jiaohua"; it was inevitable Confucian civilization were separated from kinds of theories. The rapid development of Confucianism was attributable to education which included official education and private education. The prosperity of Confucian education ultimately led to the formation of "Jiaohua" network. In Han Dynasty "Sanlao" played an important role.The fourth chapter is "The Relationship between 'Jiaohua' and Recmmending System in Han Dynasty". As an incentive mechanism, the official election system is similar to "Jiaohua". Moreover, "Xiao", "Ti", "Litian" and other subjects in the co-optation system are all typical case in grass-roots community. Due to the impact of Confucian, co-optation system contains many "Jiaohua" standards. Officials who conform to them always attend to local "Jiaohua". But "Jiaohua" is after all an assistant measure, if there is pretence in the co-optation system, it will break the virtuous circle into formalism.The fifth chapter is "The Relationship between 'Jiaohua' and Supervisory System in Han Dynasty". It is an important function for an ombudsman to maintain good official management, which is also one of the purposes of "Jiaohua". The people who were sent to inspect the national and all levels of the local executives often had multiple functions. "Jiaohua" and supervision policy interacted upon each other.The sixth chapter is "The Relationship between 'Jiaohua' and the Penal System in Han Dynasty". The relationship between "Jiaohua" and law and punishment is a hot issue in academic circles, but scholars often focus on the interaction about "Jiaohua" and penalty so as to ignore the status and evolution of both in Han Dynasty. "Having no lawsuit" is the ideal state of "Jiaohua", but the customs of "Tired of lawsuit" easily become a false picture of peace and cover up the actual conflicts, which will make the penalty failure. The impact of "Jiaohua" on punishment manifests in "the trial according to Chun Qiu" and "invoking Confucian classics to law" .Confucian "Jiaohua" not only made the law enforcement officials showing humanism side in the process of deciding a case, but also "following ceremony" instead of "abiding by the law", which will lead to the prevalence of revenge practices.The seventh chapter is "The Relationship between 'Jiaohua' and The Social Customs in Han Dynasty". The relationship of Confucian civilization and local customs is similar to that of genteel culture and popular culture. It is the ultimate purpose of "Jiaohua" to change bad customs into good customs, but influenced by the original customs, the people operating "Jiaohua" often go to the opposite way of "Jiaohua". "Jiaohua" has the significant effect in banning private luxury and sacrifice not in the appropriate time.